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EPHRATA  CLOISTER 

SOUVENIR 


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1921 
First  Edition 


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I       JUL  23 1921 

SOUVENIRo  BOOK  ^^^^^^ 

of  the 

EPHRATA  CLOISTERo 


Complete  History  from  Its  Settlement  in  1728  to  the  Present 

Time.    Included  is  the  Organization  of  Ephrata  Borough 

and  Other  Information  of  Ephrata  Connected 

With  the  Cloister 


Br  REV.  S.  G.  ZERFASS,  B.  D. 

Past  Chaplain  Penna.  House  of  Representatives  1917-1919 

Ephrata,  Pa. 


JOHN  G.  ZOOK,  Publisher 
Lititz,  Pa. 


Price  $1.50.     By  mail,  $1.60 


S58 


The  Ephrata  Cloister 
Copyrighted  1921 
By"  John  G.  Zook 


To  the  thousands  of  visitors  who  in  the  past 
have  visited  the  Cloister  and  to  the  thousands 
who  will  in  the  future  pay  their  respects  to 
this  historic  ground  this  volume  is  respectfully- 
dedicated. 

The  Author,  S.  G.  ZERFASS,  B.  D. 


BIOGRAPHICAL  SKETCH  OF  S.  G.  ZERFASS 
EPHRATA,  PA. 

Rev.  S.  G,  Zerfass  was  born  fifty  years  ago,  on  what  is  now  known  as 
the  Fairview  farm,  on  the  historic  Cloister  premises  at  Ephrata,  Pa.  His 
paternal  grandfather  came  from  the  Alsace  Lorraine,  Germany,  whilst  on 
his  mother's  side,  his  grandfather  was  Wm.  Young  who  was  married  to 
Katharine  McQuate  giving  Mr.  Zerfass  fifty  per  cent.  German  and  fifty 
per  cent.  Irish  blood,  rather  a  happy  combination. 

He  attended  the  Academy  school  in  Ephrata  township  during  regime  of 
the  noted  teacher,  J.  J.  Yeager,  whose  fame  as  an  instructor  was  spread  far 
and  wide.  At  the  age  of  fourteen,  Rev.  Zerfass  became  an  apprentice  in 
Frank  Royer's  flour  mill  (formerly  Cloister  property),  but  on  account  of 
financial  reverses  of  the  owner,  the  subject  of  our  sketch  was  thrown  out  of 
a  job  and  after  being  coached  by  D.  B.  Kraatz,  a  former  teacher,  he  began 
his  profession  as  a  teacher  at  the  age  of  seventeen  and  since  that  time  has 
been  an  active  and  successful  teacher  in  the  schools  of  his  native  county; 
fourteen  years  being  spent  at  the  head  of  the  Ephrata  Grammar  School 
and  for  the  last  five  years  he  has  been  principal  of  the  Schoineck  Public 
Schools.  He  is  six  feet  tall,  weighs  about  two  hundred  and  fifty  pounds. 
He  was  elected  and  fully  ordained  as  a  minister  of  the  German  Seventh 
Day  Baptists  fifteen  years  ago,  being  honored  with  the  B.  D.  degree  some 
years  ago,  is  now  honorary  chaplain  of  Galen  Hall  as  well  as  the  resident 
pastor  of  the  Ephrata  Church.  For  some  years  he  was  editor-in-chief  of 
the  Sabbath  School  literature,  chairman  of  the  hymnal  committee,  secretary 
of  the  ministerial  convocation,  chairman  of  the  Pennsylvania  Missionary 
Board,  secretary  of  the  committee  on  revision  of  faith  and  practice  of  the 
German  Seventh  Day  Baptist  Church,  furnished  an  article  on  the  Ephrata 
Community  for  the  volume  on  American  Communities  by  Hinds  and  con- 
ducted several  successful  series  of  meetings  in  different  places,  at  present 
secretary-treasurer  and  custodian  of  the  famous  Cloister  corporation. 

Rev.  Zerfass  was  a  close  student  at  Millersville  in  1884-85,  an  active 
member  of  the  Normal  Literary  Society  and  since  then  was  a  member  of 
more  than  twenty-five  literary  societies.  Early  in  life  became  a  public 
speaker  especially  much  in  demand  on  the  stump  in  the  political  arena  under 
state  and  county  committee  direction  of  the  G.  O.  P.  persuasion.  He  served 
as  justice  of  the  peace,  census  enumerator,  delegate  of  his  party  to  state 
convention,  he  is  a  past  district  president  of  the  P.  O.  S.  of  A.,  Past  Grand 
Conductor  of  the  Grand  Lodge  I.  O.  O.  F.  of  Pennsylvania,  correspondent 
for  many  papers,  ofiiciated  as  editor  of  the  Denver  Press  for  four  months 
(during  vacation)  and  delivered  thousands  of  addresses  at  picnics,  reunions, 
fraternal  events,  etc. 

He  was  chairman  of  the  Ephrata  Borough  Council  during  the  historic 
water  fight  some  years  ago  and  has  become  well  known  as  an  orator  and 
writer  being  chairman  of  the  local  history  committee  of  the  county  institute 
since  the  inception  of  that  committee  twenty-five  years  ago.  He  can  truly 
be  said  to  serve  as  a  many-sided  man,  with  liberal  and  entertaining  views  of 
life.  His  present  desire  is  to  intensify  the  importance  of  the  industry, 
frugality  and  sturdiness  of  the  Pennsylvania  German  whose  staunch  de- 
fender he  has  been  in  the  Penna.  German  Society,  and  in  public  in  general, 
also  being  a  member  of  the  Lancaster  County  Historical  Society. 

His  wife  was  Laura  Elizabeth  Kaulfman,  of  Lititz,  Pa.  She  died  nine 
years  ago  leaving  him  with  two  children,  Minnie  Mae,  aged  fifteen  years, 
and  Theodore  Samuel,  aged  ten  years.  True  service  gives  full  and  best 
endeavor  to  both  man  and  God.  He  writes  the  sketch  of  Ephrata  from  a 
sense  of  duty  to  truth  and  right.  Rev.  S.  G.  Zerfass  has  served  with  con- 
siderable distinction  as  Chaplain  of  the  State  House  of  Representatives  1917. 


Rev.  S.  G.  Zerfass,  the  Author 


Rev.  Arthur  E.  Main,  Alfred.  N.  Y. 
Dean  University  and  Theological  Seminary 


PREFACE 

Ephrata  with  its  historic  Cloister  stands  in  a  class  by  itself.  Its  divers- 
ified historical  associations,  i.  e.,  relics  of  pietistic,  monastic,  communistic, 
and  industrial  life,  the  early  endeavor  in  education,  in  music,  (composed 
and  rendered)  in  art  and  its  loyalty  during  the  Revolutionary  period  as 
well  as  the  Seventh  Day  Baptists  of  the  present  day,  have  been  so  grossly 
misrepresented,  so  recklessly  intensified  and  so  much  overdrawn  by  writers 
of  history  and  fiction,  that  the  writer  (who  is  a  public  school  teacher  and 
a  minister  of  the  Seventh  Day  Baptists)  feels  it  his  duty  and  privilege,  to 
give  his  humble  and  honest  efforts  in  a  truthful  recital  of  one  of  the  oldest 
communities  in  Amercia,  where  many  societies  of  a  similar  nature  were 
established. 

Many  communities  of  different  types  were  organized,  some  less  than 
fifty  years  ago;  others  have  ceased  to  exist  and  some  seem  to  be  passing 
out  of  existence.  In  the  grand  old  Keystone  there  seems  to  have  been  a 
laboratory  where  many  social,  religious,  civic  and  industrial  experiments 
were  tried. 

Schools,  lyceums,  historical  societies,  persons  of  culture  and  refinement 
find  in  local  history  an  inspiration  not  easily  found  in  national  or  general 
histories. 

The  architecture  of  "ye  olden  buildings,"  the  "lost  industries,"  the 
"wholesome  amusements,"  the  "wit  and  humor,"  the  "motives  of  these," 
some  of  our  distinguished  progenitors,  are  surely  worth  while  studying. 

History  in  an  ordinary  sense  is  a  narrative  of  human  events,  each  event 
considered  by  itself  becomes  particular,  but  considered  as  a  whole  in  mutual 
relations,  it  becomes  general. 

The  present  generation  has  sprung  from  the  past  and  seems  pressing 
into  the  future.  The  past  seems  to  us,  in  the  present,  enduring  as  finger 
points  of  environments.  Because  of  progress  the  present  is  more  than  the 
past  which  is  not  infrequently  obscure,  meagerly  and  wrongly  reported,  yet 
history  possesses  the  highest  importance  for  us  relative  to  govenrment, 
laws,  institutions  and  real  religion.  The  thoughts,  acts  and  influences  of 
great  men  often  bear  fruit  not  only  an  hundred  fold,  but  ten  times  that, 
exerting  silent  yet  potent  influences  on  succeeding  ages  and  our  immediate 
posterity. 

Human  reasoning  should  apprehend  the  value  of  history  and  our  holiest 
conceptions  must  disclose  the  real  significance  and  profoundly  moral  import 
of  human  history.  With  the  fond  hope  and  the  sincere  prayer  that  the 
author's  efforts  may  be  appreciated  and  that  truth  and  right  will  prevail 
this  unpretentious  work  is  submitted. 

The  writer  is  indebted  to  Julius  Sachse,  Esq.,  whose  works  of  the  early 
Pennsylvania  Sabbatarians  were  exhaustive  and  immensely  interesting;  to 
Dr.  Corliss  F.  Randolph,  who  as  chairman  of  the  Committee  on  Denomina- 


tional  History  of  Seventh  Day  Baptists  of  America  is  the  first  and  fore- 
most authority  in  the  world;  and  to  the  Chronicon  Ephratense  compiled  by 
Brothers  Lamech  and  Agrippa  in  ancient  Cloister;  besides  these  he  acknowl- 
edges his  native  hereditary  influences  and  environments  as  having  been  his 
source  of  inspiration. 

The  kindly  advice,  the  splendid  encouragement,  the  lofty  ideals  and  the 
sterling  qualities  of  Prof.  M.  J.  Brecht,  formerly  county  superintendent  of 
public  instruction,  now  of  the  Pennsylvania  Public  Service  Commission,  in 
fully  a  quarter  of  a  century's  labors  in  our  public  schools  has  given  me  the 
premises  of  convictions  in  life's  battle  and  the  courage  of  my  conviction. 
As  an  instructor  my  obligations  to  Dr.  Brecht  are  incalculable. 

May  the  endeavor  of  all  whose  motives  are  pure  be  more  than  ever 
appreciated.  "As  a  man  thinketh  in  his  heart  so  is  he."  May  we  thus  have 
the  pluck  to  take  life  as  it  comes  and  live  conscientiously  void  of  offense 
toward  God  and  man  and  like  Paul  "lived  in  all  good  conscience  before 
God." 

Respectfully  submitted, 

S.  G.  ZERFASS,  B.  D., 

Pastor  at  Cloister. 


INDEX 

Page 

Academy    17 

Belief,  Import  of 75 

Beissel,  Conrad    9-40-42 

Buildings    and   Practices 12 

Ceremonies,  Lovefeasts  73 

Cloister,   The   Old — Poem 84 

Contents    7 

Cornerstone,  Laying  of 48 

Ephrata  Boro,  Incorporation  of 50 

Ephrata,  Legend  of 22 

Ephrata  and  Snow  Hill  Today 38 

Faith  and  Practices 63-69 

Friend,  To  a 76 

Funerals    72 

Hocker,  Ludwig,  Schoolmaster 60 

Industrial  Features   16 

Illustrations  inserts 

Iron  Scarce    15 

Keiper,  Barbara   59 

Membership,    Conditions    of 71 

Miller,  Peter,  Gets  Enemy  Pardoned 11 

Miller,  Peter    45-47 

Mission  Churches   30 

Monument  Unveiled    26 

Moravians  Visit  Ephrata 13 

Music    19-35 

Ordinances    and    Furnishings 14 

Patriots'  Day,  First  Observance 54 

Preface    5 

Prominent  Personages    24 

Public  Park  Not  Favored 67 

Publications    17 

Religious   Freedom    21 

Sectarians,  Our  Early 77 

Settlers,  Early    9 

Snow  Hill  Buildings 34 

Soldiers,  Commemorative  Poem 53 

Sunday  School  Offspring 39 

Tree  of  Life,  The 36 

War   Attitude    65 

Weiser,   Conrad    57 

Women,  Charitable    18 

Zerfass,  S.  G.,  Biographical  Sketch 4 


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CHAPTER  I 
Early  Settlers — Conrad  Beissel 

Acts  13:16.     Ye  that  fear  God  give  audience 

ERMAN  pietism  seems  to  have  been  the  natural  result 
of  conditions  existing  in  Europe,  in  the  seventeenth 
century.  As  a  theory,  it  was  dominant  in  a  number 
of  the  most  prominent  universities  of  Germany,  but 
ultimately  it  went  to  excess,  and  fanciful  doctrines 
and  apparently  strange  practices  came  to  prevail. 

As  a  result,  persecution  drove  Mennonites  to  America  about 
1683,  followed  by  the  Labadists  in  1684.  In  1694  the  Rosicru- 
cians  landed  in  Philadelphia  and  in  17 19  the  Dunkers  or  German 
Baptists  settled  in  Germantown.  The  Ephrata  Community  on  the 
Cocalico  dates  back  to  about  1725.  The  Schwenkf elders  arrived 
in  Philadelphia  about  1734  and  a  small  colony  of  Moravians  set- 
tled where  Bethlehem  now  stands  1734  to  1742. 

Among  the  leaders  was  John  Conrad  Beissel  who  in  the  year 
1720  fled  from  the  Palatinate  in  Germany  on  account  of  religious 
intolerance.  He  was  about  thirty  years  old,  short  in  stature,  high 
forehead,  prominent  nose,  sharp  piercing  eyes,  a  skillful  baker 
and  an  adept  in  music,  and  possessed  of  projects  of  a  solitary  life. 

In  1 72 1,  he  and  others  visited  the  Conestoga  Valley  where  in 
a  secluded  spot  in  the  primitive  forest,  beside  a  sparkling  spring 
of  water,  running  into  the  mill  creek,  they  built  for  themselves  a 
log  cabin. 

Here  he  (Beissel)  was  by  common  consent  acknowledged  as 
leader  of  a  new  congregation.  Beissel  inaugurated  an  aggressive 
campaign  on  the  seventh  day  Sabbath  question,  a  movement 
which  proved  quite  successful.  The  doctrine  was  spread  ably  by 
use  of  the  printing  press  and  civilization.  Following  a  series  of 
personal  disagreements  Beissel  withdrew  to  a  place  about  ten 
miles  north  where  on  the  banks  of  the  romantic  and  now  historic 
Cocalico,  beside  a  never  failing  double  spring  of  water,  a  cabin 
had  been  previously  built  far  away  from  any  habitation  by  Eman- 
uel Eckerlin. 

The  location  was  peculiar  because  the  meadow  was  shielded  on 
the  north  by  what  is  known  as  Zion's  hill  and  was  much  avoided 
by  Indians  on  account  of  the  numberless  snakes  with  which  the 
meadows  and  banks  of  the  Cocalico  were  infested.  The  spring 
is  but  a  stone's  throw  from  where  Bethania,  the  brother-house. 


The  Ephrata  Cloister 

was  built  some  time  after.  By  the  close  of  the  year  1733  a  steady 
stream  of  settlers  set  in,  the  first  traces  of  distinctive  clothing 
were  worn  and  the  Ephrata  pioneers  were  accused  of  being  Jesuits 
sent  there  to  seduce  the  populace. 

Efforts  were  made  by  the  surrounding  people  to  burn  down  the 
entire  community  but  the  wind  providentially  changed  the  course 
of  the  fire  and  actually  burned  the  barn  and  buildings  of  the  chief 
instigator. 

A  granary  was  built,  several  large  brick  bake  ovens  were  made 
to  supply  bread  and  the  almonry,  a  stone  building  still  standing, 
built  in  1730,  was  used  to  feed  the  poor  without  charge.  A  record 
of  a  communion  in  1730,  a  school  in  1735  in  which  some  of  the 
classics  were  taught,  and  a  Sabbath  School  in  1738,  a  generation 
before  Robert  Raikes  had  the  Bible  or  Sunday  School  in  England, 
coupled  with  the  second  earliest  printery  in  America  located  at 
Cloister,  printing  fifty  different  volumes,  among  them  being  one 
of  the  earliest  hymnals,  a  prayer  book  and  a  work  on  genealogy 
are  real  history. 

In  the  year  1735  there  was  a  great  religious  revival  which  re- 
sulted in  large  accessions  to  the  Ephrata  Community.  Beissel 
seemed  to  have  strange  power  as  when  he  established  his  hermi- 
tage at  Cloister  it  was  then  a  desolate  region,  yet  men  and  women 
came  from  distant  parts  and  voluntarily  assumed  hardships,  bear- 
ing burdens,  drawing  plows,  sleeping  on  rude  benches  with  a 
block  of  wood  for  a  pillow  some  of  which  used  by  the  solitary 
for  sleeping  purposes  are  still  to  be  seen  in  the  Sister  House  at 
Ephrata. 

The  Tulpehocken  awakening  occasioned  by  visits  on  the  part 
of  Beissel  brings  to  our  notice  Rev.  Peter  Miller,  a  graduate  of 
Heidelberg  University,  pastor  of  a  Reformed  congregation  be- 
tween Myerstown  and  Womelsdorf  1730  to  1735  when  he  was 
baptized  into  the  Ephrata  Community  as  Brother  Jaebez  (mean- 
ing height)  and  later  became  a  leader  in  the  solitary  life  until  his 
death  1796.  He  ranked  as  a  most  devout  and  learned  theologian 
and  later  translated  the  Declaration  of  Independence  into  seven 
different  languages  and  corresponded  with  as  many  different 
nations  during  the  period  just  prior  to  the  adoption  of  the  Dec- 
laration of  Independence  in  the  Revolutionary  period,  thus  vir- 
tually officiating  as  a  secretary  of  state  although  no  such  official 
position  existed. 

Conrad  Weiser,  one  of  Rev.  Peter  Miller's  church  officers,  a 
level  headed  pioneer,  who  was  consulted  by  both  civil  and  military 
authorities  in  times  of  need  and  danger  and  at  the  same  time  was 
the  official  Indian  interpreter  of  the  government,  also  entered  the 
Ephrata  cloister  life  as  Brother  "Enoch"  which  means  conse- 
crated.   He  became  a  pioneer  magistrate  in  Berks  County. 

10 


Peter  Miller  Gets  Enemy  Pardoned 

Peter  Miller  is  described  as  a  man  tall  in  stature,  with  a  kindly 
face  and  friendly  manner,  open  hearted,  modest,  genial,  meek  and 
affable.  A  British  officer  after  the  Revolution  said  Miller  was  a 
judicious,  sensible,  scholarly  gentleman,  not  apparently  reticent 
which  his  life  might  imply  but  cheerful  and  exceedingly  desirous 
to  render  any  and  all  information  in  his  power. 

Miller  and  Weiser  leaving  the  faith  of  the  Reformed  Church 
created  quite  a  commotion,  strengthening  the  Ephrata  Community 
and  experiencing  a  doctrinal  somersault.  Members  of  Miller's 
congregation  never  forgave  him  for  his  defection.  His  course 
was  very  much  disapproved,  all  expressed  their  contempt,  some 
by  spitting  on  him,  but  "Jaebez"  would  never  resent  the  insults, 
merely  holding  his  hands  over  his  bosom  and  uttering  a  short 
prayer  or  blessing  for  his  tormentors. 

One  Michael  Widman,  who  as  a  Tory  was  afterwards  con- 
demned and  incarcerated  at  the  Paoli  military  prison,  was  saved 
by  Peter  Miller  walking  to  Valley  Forge  to  see  Gen.  George 
Washington  to  intercede  for  Widman  who  had  been  personally 
very  abusive  to  Miller. 

When  Miller  asked  Washington  to  pardon  Widman,  Washing- 
ton replied  that  it  was  contrary  to  the  rules  of  war  to  pardon  any 
enemy  of  the  country  and  that  he  couldn't  do  anything  for  Mil- 
ler's friend.  "Friend,"  exclaimed  Miller,  "he  is  the  worst  enemy 
I  have."  "Then,"  says  Washington,  "how  can  you  ask  for  his 
pardon?"  Whereupon  Miller  with  tears  in  his  eyes  replied,  "My 
Savior  did  as  much  for  me."  Widman  was  pardoned  because  of 
Miller's  meek  forgiving  spirit  and  the  episode  was  beautifully 
immortalized  by  Rev.  Dr.  Henry  Dubbs,  late  of  Franklin  and 
Marshall  College,  putting  it  in  poetic  effusion. 

The  first  prior.  Father  Friedsam  (meaning  peaceable),  Conrad 
Beissel  and  the  other  member  of  the  community  of  the  solitary 
laid  out  the  camp  where  Ephrata  was  finally  established. 

The  Sisterhood  known  as  the  Roses  of  Sharon  or  Spiritual 
Virgins  were  under  a  matron,  a  sort  of  "Mother  Superior"  and 
disobedience  was  reckoned  a  grievous  sin.  The  community  of 
the  solitary  and  Roses  of  Sharon  were  celibates  aping  monks  and 
nuns  of  Southwestern  Europe,  adopting  monastic  names,  living 
celibate  lives  but  having  no  known  vow  or  regulation  discipline. 
Petronella  (real  name  Maria  Hocker)  was  one  of  the  leaders  in 
the  Spiritual.  She  was  a  sister  of  Ludwig  Hocker,  known  as 
"Obed,"  meaning  servant,  the  great  teacher  of  the  community  and 
organizer  of  the  school  for  religious  instruction  on  the  Sabbath 
Day. 

The  Hocker  (Hacker)  Memorial  Fund  of  the  Seventh  Day 
Baptist  Conference  of  America  is  preparing  a  suitable  memorial 
to  his  memory. 

11 


CHAPTER  II 
Buildings  and  Practices 

II  Cor.  5:1.     We  have  a  building  of  God,  a  house  not  made  with  hands 

HE  Berghaus  was  too  small  for  the  growing  congrega- 
tion and  Kedar  was  erected.  "Bethania"'  or  the 
Brother  House,  "Saron"  or  the  Sister  House,  and  the 
Saal,  the  present  house  of  worship,  were  erected  be- 
fore 1745.  The  present  parsonage  occupied  by  the 
writer  was  built  in  1768.  A  story  and  a  half  cabin  south  of  the 
present  Saal  built  in  1760  was  erected  as  a  dwelling  for  (Fried- 
sam)  Conrad  Beissel  but  he  refused  to  reside  in  it  as  it  was  too 
much  of  a  distinction  for  one  man. 

A  decided  innovation  was  the  writing  and  reading  of  confes- 
sional papers  known  as  lectiones.  This  was  followed  by  a  mission- 
ary movement  that  required  walking  pilgrimages.  The  ground, 
about  one  hundred  acres,  was  tilled,  two  flour  and  grist  mills,  oil 
mill,  fulling  mill,  paper  mill,  etc.  All  substantial  assistance  was 
never  refused  to  such  as  needed  it  and  a  sweet  spirit  of  charity 
pervaded  the  settlement. 

When  an  effort  was  made  by  a  constable  to  collect  the  "single 
men's  tax"  known  as  the  "head  tax"  the  community  was  thrown 
into  confusion.  Peter  Miller  and  others  were  seized  and  taken 
to  Lancaster  and  in  default  of  bail  were  imprisoned.  Tobias 
Hendricks,  a  venerable  justice  of  the  peace,  oflfered  bail  and  took 
their  word  that  they  would  appear  in  court  when  wanted.  When 
court  convened  they  made  their  appearance  according  to  promise. 
They  pled  that  they  shouldn't  pay  the  head  tax  as  they  acknowl- 
edged no  worldly  authority's  right  over  their  bodies  as  the  habi- 
tation of  the  soul  as  they  were  redeemed  from  the  world  and  men. 
The  court  accepted  their  proposition  and  discharged  the  prisoners 
after  a  payment  for  settlement  of  the  whole. 

The  brethren  silently  filed  into  the  Saal  where  midnight  watch 
services  were  in  progress.  With  the  entrance  a  hush  came  over 
the  assembly  which  was  broken  by  Conrad  Weiser  intoning  "A 
Mighty  Fortress  is  Our  God,"  the  impressive  Lutheran  hymn. 

The  provincial  governor  later  visited  the  community  and  de- 
clared himself  exceedingly  pleased  with  the  institution  and  oflFered 
a  commission  as  Justice  of  the  Peace  to  Conrad  Weiser  who  sub- 
sequently accepted  it. 

12 


1^.  Sifter   liouse,  or  Saron 

'Rn^istvatian    room  for  visitors 


Moravians  Visit  Ephrata 

The  fact  that  Weiser  left  the  Ephrata  Community  displeased 
Jaebez  who  was  not  slow  in  expressing  his  displeasure  whereupon 
Enoch  (Weiser)  reminded  Jaebez  that  on  the  occasion  of  his  ar- 
rest Jaebez  had  walked  to  Lancaster  but  that  his  Lord  and  Master 
went  into  Jerusalem  riding  an  ass.  Enoch  was  immediately  in- 
formed that  Jaebez  had  to  walk  inasmuch  as  the  governor  had 
appointed  all  his  asses  as  magistrates. 

Upon  Beissel's  invitation  in  1736  Moravians  visited  Ephrata 
and  friendly  relations  were  established. 

Probably  one  of  the  oldest  clocks  in  the  United  States  is  at 
present  located  on  the  third  floor  of  the  Saron  or  Sister  House. 
It  is  a  tower  clock  bearing  date  of  1735,  with  the  initials  of  C. 
W.  thereon,  the  production  (beyond  a  shadow  of  a  doubt)  of 
Christian  Witt,  a  former  member  of  the  Kelpins  Community,  who 
in  due  course  of  time  became  a  clock  maker  and  established  him- 
self in  business  in  Germantown  in  a  trade  that  he  followed  for 
years  afterward. 

Years  ago,  expert  clockmakers  tried  to  add  a  minute  hand  and 
change  this  timekeeper  to  an  eight-day  clock,  along  with  having 
it  keep  accurate  time  and  strike  every  hour  on  a  fine  bell.  All 
failed  and  some  years  later  Joseph  Clarence  Zerfass,  then  a  pro- 
bationary member  and  son  of  Wm.  Y.  Zerfass,  president  of  the 
board  of  trustees,  succeeded  in  having  the  clock  run  regularly  and 
strike  the  hours  merrily,  and  proved  himself  a  mechanical  genius. 
It  is  certainly  one  of  the  valued  relics  of  the  community  coupled 
with  the  hour-glass  formerly  the  property  of  Peter  Miller, 
"Jaebez." 

At  first  this  peculiar  settlement  had  no  form  of  government, 
being  subject  to  the  dictates  of  "Father  Friedsam,"  Conrad  Beis- 
sel,  and  his  rulings  were  frequently  ignored,  as  he  had  no  means 
of  discipline  to  enforce  them. 

However  this  pietistic,  monastic,  mystical  society  had  to  learn 
obedience.  They  wore  plain  clothing,  leaving  their  beards  and  hair 
on  the  head  grow  long,  going  barefooted  when  climatic  conditions 
would  allow  and  used  practically  a  vegetarian  diet  to  insure  real 
health  and  attain  a  ripe  old  age. 


13 


CHAPTER  III 

Ordinances  and  Furnishings 
Ecclesiastes  12:13.    Fear  God  and  Keep  His  Commandments 

N  THE  lovefeast  ceremonies  a  frugal  meal  of  bread, 
butter,  apple  butter,  pickles  and  coffee  was  served  as 
a  meal  of  sociability  or  hospitality,  a  custom  still  ad- 
hered to,  at  least  annually,  to  which  everybody  is  wel- 
comed. This  is  observed  about  noon  and  followed 
in  the  evening  (after  candle  lighting)  by  feet  washing  as  in  John, 
13th  chapter,  and  the  administration  of  bread  and  wine  as  most 
other  Protestant  churches  do,  having  open  communion  which 
means  an  invitation  is  extended  to  everybody  to  commune  with 
the  society. 

In  this  particular  they  differ  with  denominations  who  serve  a 
sort  of  a  passover  supper  to  their  own  membership  only  after 
spiritual  examination,  being  close  communicants  and  therefore  ex- 
clude all  except  bonafide  members  of  the  particular  congregation. 
We  make  this  mark  of  distinction  as  a  matter  of  history,  not  in 
the  spirit  of  criticism. 

The  holy  kiss  was  passed  between  the  brethren  and  among  the 
sisters,  evidently  after  II  Samuel  20 19  and  the  apostolic  practices 
later. 

The  habits  relative  to  their  raiment  were  a  slight  modification 
of  the  White  Friars,  shirt,  trousers,  long  gown  and  a  monk's  hood. 
The  sisters  used  a  skirt,  gown  and  a  rounded  hood  which  can  be 
seen  at  the  parsonage  at  the  present  day. 

The  sisters  also  wore  large  aprons  and  not  infrequently  capes, 
the  materials  being  linen  or  wool  according  to  the  weather  condi- 
tions. 

They  adopted  monastic  names  and  often  the  Christian  and 
family  names  being  lost  sight  of,  and  larger  means  of  accommo- 
dation resulted  in  a  movement  in  1739  to  build  the  Saal  for  these 
mystics. 

Later  some  of  their  buildings  were  used  by  the  sisterhood  as  a 
military  hospital,  a  Red  Cross  effort  long  before  such  a  society 
existed  when  they  cared  for  five  hundred  Revolutionary  soldiers 
brought  to  Ephrata  after  the  battle  of  Brandywine,  two  hundred 
of  whom  died  of  camp  fever  and  wounds,  being  cared  for  abso- 
lutely free  of  charge  by  the  sisters  and  their  doctors,  besides  hav- 
ing been  given  Christian  sepulture  on  Zion's  hill  where  a  modern 
monument  now  stands,  erected  through  the  efforts  of  the  Ephrata 

14 


Iron  Scarce,  Few  Decorations 

Monument  Association  by  state  appropriation.  Thus  the  Ephrata 
mystics,  i.  e.  people  who  claim  to  be  divinely  informed  and  illum- 
inated, were  indeed  brilliantly  devoted  but  sad  to  relate  had  in- 
ternal troubles  occasioned  by  the  introduction  of  the  clock  and 
other  bells  and  strange  manifestations  of  spiritual  confession. 

There  was  a  scant  use  of  iron  in  the  construction  of  the  Ephrata 
buildings  due  to  the  teachings  of  the  old  dispensation  relative  to 
the  building  of  the  temple  but  probably  more  so  because  nails 
were  then  forged  by  hand  on  the  anvil,  being  quite  expensive.  Of 
course  in  those  days  we  find  they  used  wooden  plates,  wooden 
candle  sticks,  wooden  chalice  or  goblet  used  in  the  holy  commun- 
ion and  wooden  blocks  used  as  a  flat  iron  probably  to  avoid  the 
unholy  as  well  as  expensive  use  of  iron. 

The  interior  of  the  Saal  has  undergone  some  changes  in  the 
early  days.  Its  interior  furnishings  are  severely  plain,  the  walls 
being  wainscoted  about  halfway  up  the  sides  with  unpainted 
boards  stained  with  age,  the  remainder  white  washed  and  the  ceil- 
ing of  wide  boards  also  stained  looking  like  walnut. 

There  are  no  decorations  except  the  unparalleled  scriptural 
texts  in  quill  writing  known  as  Fracturscriften  placed  there  over 
one  hundred  and  fifty  years  ago.  They  are  masterpieces  of  art 
showing  patience  and  delicate  lines  and  touch  unequalled  any- 
where. Surely  education  and  art  was  characteristic  of  these,  our 
early  forefathers. 

To  the  rear  of  the  Saal  is  a  general  purpose  room  filled  with 
tables,  utensils,  desk,  etc.,  for  baking,  cooking  and  business  meet- 
ings.   Further  back  a  stone  cookery  cauldron  and  fireplace. 

The  old  benches  and  tables  of  the  Saal  are  the  same  and  ar- 
ranged as  they  always  were.  The  method  of  lighting  and  venti- 
lating is  poor  indeed.  The  present  pastor  had  electric  lights  in- 
troduced and  holes  made  in  the  ceiling  to  bring  in  fresh  air.  On 
the  ceiling  are  foot  prints  intensely  interesting  and  shown  to  all 
visitors  and  that  have  been  described  as  bloody  footprints  of  the 
soldiers  or  the  apostolic  method  of  punishing  the  brethren.  They 
can  not  be  erased  or  washed  off  and  the  writer  believes  that  some 
of  the  brethren  (with  feet  greased  to  keep  the  skin  from  cracking 
whilst  walking  barefooted)  accidentally  walked  over  the  unsea- 
soned timber  before  it  was  placed  in  the  ceiling  with  the  attendant 
results. 

It  was  heated  by  an  old  Ephrata  cannon  stove  that  was  just 
recently  replaced  by  a  more  modern  type.  The  Saal  is  regularly 
used  as  a  meeting  place  by  the  German  Seventh  Day  Baptist  con- 
gregation who  were  chartered  by  the  State  Assembly  in  1814. 
Rev.  S.  G.  Zerfass,  B.  D.,  is  the  pastor  in  charge.  A  Sabbath 
School  continues  to  meet  every  Sabbath  (Saturday)  afternoon. 
Mrs.  Katie  Ward  being  superintendent. 

15 


CHAPTER  IV 

Industrial  Features 

Prov.  13:4.     But  the  soul  of  the  diligent  shall  be  made  fat 

HE  industrial  and  commercial  features  of  Ephrata  at 
one  time  promised  to  make  it  the  greatest  industrial 
community  in  this  country. 

At  first  the  cultivation  of  the  soil  was  the  chief 
labor  done  in  rather  a  primitive  style,  followed  by  a 
l)akery  that  made  no  charge  for  baking  for  the  poor  and  in  the 
almonry  the  indigent  were  fed  gratis. 

A  large  orchard  was  set  out  and  a  vineyard  was  begun,  several 
flour  and  grist  mills,  saw  mill,  oil  mill,  fulling  mills,  paper  mill 
and  a  tannery  were  added.  A  pottery  was  operated  and  basket 
making  was  done  by  the  sisters.  Quarries  were  opened,  bridges 
and  roads  were  built  and  the  Cloister  was  for  a  time  a  hive  of 
industry,  but  the  most  important  was  the  printery  in  which  at 
least  fifty  dififerent  volumes  were  printed  and  bound,  including 
the  famous  "Wunderspiel"  of  1754;  "Man's  Fall"  1765;  the  first 
great  hymnal  of  1766 ;  also  a  prayer  book  and  a  work  of  genealog- 
ical interest  and  the  translation  and  reprinting  of  the  "Mennonite 
Martyrs  Mirror"  which  buried  more  than  a  dozen  men  over  two 
and  a  half  years  and  to  say  the  least  all  the  Ephrata  printing  was 
a  splendid  specimen  of  that  art. 

Great  material  prosperity  followed  and  their  products  were  sold 
at  a  good  profit  in  Philadelphia,  but  they  needed  a  personage  of 
excellent  executive  and  administrative  ability  and  an  intellect  to 
control  the  opposing  influences  and  there  came  a  decline,  and  to 
cap  the  climax  a  calamity  in  the  shape  of  fire  destroyed  some  of 
their  industrial  buildings,  soon  to  be  rebuilt. 

One  of  the  printing  presses  is  now  in  possession  of  the  Penn- 
sylvania Historical  wSociety  at  Philadelphia.  The  other  is  in  the 
printing  office  of  F.  R.  King,  president  of  the  Pennsylvania  Con- 
ference of  German  Seventh  Day  Baptists,  at  Salemville,  Bedford 
County,  where  church  news,  a  publication  in  the  interests  of  the 
society  and  general  job  printing  of  a  most  excellent  kind  is  done. 

In  1786  the  Chronicon  Ephruteuse  gave  a  spiritual  history  of 
the  community,  was  published  and  since  translated  by  Rev.  Dr. 
J.  Max  Hark  of  the  Moravian  Church. 

Ludwig  Hacker  known  as  Obed  was  the  pioneer  of  educational 
affairs  at  Cloister.    Singing  schools  were  organized,  musical  mel- 

16 


Old  Academy  Building 


Ephrata  Publications  and  Academy 

odies  and  hymns  composed  and  transcribed  by  hand  and  an 
Alphabet  Book  with  five  different  types  of  ornamental  work  by 
quill  was  produced  about  1750  with  a  title  page  as  follows : 

"De  Christian  A.  B.  C. 
Isht  leiden,  dulden,  huffen. 
War  dieses  hadt  galernt 
Dar  hudt  sein  stiel  gatrofFen." 

A  Translation 
"The  Christian  alphabet 
Is  suffering,  patience  and  hope. 
Whoever  has  learned  these 
Has  hit  life's  goal." 

After  the  Revolutionary  period  the  Ephrata  Academy  was 
established  by  the  Seventh  Day  Baptists,  the  present  building 
being  put  up  in  1837.  Hoecker's  Ephrata  Primer  was  published 
in  1786.  The  Academy  was  patronized  by  people  from  Philadel- 
phia, New  York  and  Baltimore  and  later  as  a  public  school  in 
charge  of  such  extraordinary  teachers  of  Young  America  as  the 
late  J.  J.  Yeager  and  D.  B.  Kraatz,  Esq.,  produced  many  of  the 
county's  most  successful  business  and  professional  men  and  not 
a  few  of  national  repute. 

One  of  the  first  Sabbath  School  cards  designed,  printed  and 
given  to  pupils  of  a  Bible  school  were  used  in  the  Ephrata  Sab- 
bath School,  the  organization  of  which  antedates  the  Sunday 
School  of  Robert  Raikes,  of  London,  England,  1780,  by  a  gen- 
eration as  the  Ephrata  Bible  School  dates  back  to  1738. 

Snow  Hill  or  Nunnery,  a  child  of  the  Ephrata  Community, 
located  about  2^2  miles  north  of  Waynesboro  in  Franklin  County, 
Pa.,  now  numbers  upwards  of  a  hundred  members  and  has  made 
great  endeavor  to  keep  the  famous  Ephrata  music  alive,  as  all 
writers  unite  in  speaking  of  the  angelic  quality  of  the  Ephrata 
vocal  selections  rendered  solemnly,  in  soft  soul  stirring  melodies 
that  seemed  to  transport  one  into  the  realms  of  spirits. 

Regular  daily  duties  occupied  the  Ephrata  celibates.  Seven  to 
nine  p.  m.  was  spent  in  writing,  reading  and  study  as  well  as  de- 
votional, then  sleep  until  midnight,  when  they  arose  and  had  an 
hour  of  matin  (song  service),  not  mass  as  there  were  no  priests. 
Then  slept  until  5  a.  m.  when  another  matin  was  observed  to  6 
a.  m.  Then  work  until  9  a.  m.  when  the  first  meal  ensued,  then 
more  bodily  employment  until  5  p.  m.  followed  by  the  evening 
and  final  meal  of  the  day. 

Gossiping  was  frowned  upon  and  loud  laughter,  even  in  the 
boyhood  days  of  the  writer,  was  forbidden  and  thought  to  be  the 
work  of  a  fool.  Probationary  and  novitiate  living  in  the  church 
existed.    The  former  is  still  practiced  as  a  companion  to  religious 

17 


The  Ephrata  Cloister 

catechetical  traininor  of  Seventh  Day  Baptists  who  are  not  emo- 
tional or  of  a  high  pressure  religious  type. 

The  Ephrata  women  were  noted  in  their  acts  of  charity,  nurs- 
ing the  sick,  comforting  the  afflicted  and  attending  to  various 
forms  and  missions  of  mercy.  Migrations  of  members  to  Ber- 
mudian,  extreme  northern  part  of  York  and  Adams  County,  to 
Virginia  and  places  remote  from  Ephrata  began  about  1745. 
Snow  Hill  and  Antietam  churches  and  later  Salemville,  Bedford 
County,  followed  as  Seventh  Day  Baptist  settlements. 


18 


CHAPTER  V 

Music  of  a  Superior  Order 
Acts  4:29.     We  ought  to  obey  God  rather  than  men 

T  THE  Nunnery,  the  daily  monastic  life  was  but 
slightly  different  from  that  of  Ephrata  (whose  off- 
spring they  were)  in  a  few  minor  details.  Peter  Leh- 
man was  their  first  leader,  succeeded  by  Dr.  Andreas 
Fahnestock  who  later  served  in  the  pulpit  at  Ephrata 
and  Snow  Hill  (Nunnery)  alternately. 

The  Penn  family  were  friendly  to  the  Ephrata  Community  so 
that  they  held  the  Seventh  Dayers  in  high  esteem.  Governor 
Penn  and  his  staff  frequently  visited  their  meetings  at  Cloister. 
The  governor  sent  for  Peter  Miller  and  other  brethren  and  in- 
formed them  that  he  had  made  them  a  grant  of  five  thousand 
acres  which  he  called  the  Seventh  Day  Baptist's  Manor  but  these 
pietistic  brethren  declined  the  grant  saying  "it  might  make  their 
purse  rich  and  heart  poor,  and  that  it  was  against  real  pietism  and 
their  religion  to  become  possessed  of  so  large  a  portion  of  worldly 
possessions  or  real  estate." 

Surely  with  them  there  was  no  pride  of  possessions,  only  lofty 
independence  and  meekness. 

The  decadence  of  the  Ephrata  monastic  experiment  may  be  due 
to  no  fixed  discipline ;  the  living  in  common  which  caused  petty 
jealousies ;  the  inmates  growing  old  with  no  membership  to  recruit 
from ;  the  changed  conditions  in  the  surrounding  country ;  a  num- 
ber of  buildings  being  destroyed  after  being  used  for  hospital 
purpose  after  the  Revolutionary  War  and  the  unnatural  demands 
of  pietism  and  monastic  life. 

Above  the  door  that  enters  from  Sister  House  or  Saron  to  the 
Saal  hangs  a  German  tablet  on  which  is  inscribed  the  following: 

"The  house  is  entered  through  this  door 
By  peaceful  soul  that  dwell  within; 
Those  that  have  come  will  part  no  more, 
For  God  protects  them  here  from  sin; 
Their  bliss  is  found  in  forms  of  love 
That  springs  from  loving  God  above." 

Over  the  pulpit  in  the  Saal  hangs  another  German  motto  mean- 
ing in  English  "God  and  the  Immaculate  abide  with  you  evea 
throughout  eternity."    How  appropriate  for  the  ministers ! 

19 


The  Ephrata  Cloister 

Music  at  Ephrata  was  highly  cultivated  and  singing  was  carried 
to  an  extent  quite  beyond  the  ordinary  attainments  of  that  period 
and  in  many  respects  superior  to  the  average  attainment  of  the 
present  day. 

Beissel  was  an  excellent  musician  and  as  a  composer  left  over 
two  hundred  melodies  whilst  Sister  Angus  was  quite  a  hymn 
writer. 

The  style  of  music  was  possibly  fashioned  after  Nature,  the 
tones  of  the  Aeolian  harp  being  his  primary  inspiration  and  stand- 
ard. This  music  was  written  in  four,  six  and  eight  parts,  all  the 
parts  except  bass  seemed  to  be  sung  by  the  women,  there  being 
two  bass  parts.  The  prevailing  tone  was  evidently  a  soft  falsetto, 
minor  strains  being  very  prominent.  A  writer  in  Rupp's  history 
of  Lancaster  County  describes  the  music  by  saying  "That  the 
whole  is  sung  in  falsetto  voice,  the  singers  not  opening  their 
mouths  as  singers  do  now,  and  apparently  threw  their  voices  to 
the  ceiling  which  was  not  high  and  the  tones,  which  seemed  more 
than  human,  at  least  so  far  from  common  church  singing,  ap- 
peared to  be  entering  from  above  and  hovering  over  the  heads  of 
the  assembly."  Another  writer  says  "The  treble,  tenor  and  bass 
were  all  sung  by  women  with  sweet  shrill  and  small  voices,  but 
with  truth  and  exactness  in  tune  and  intonation  that  was  admir- 
able. It  was  impossible  to  describe  the  hearer's  feelings.  The 
singers  sat  with  their  heads  reclined,  countenances  solemn  and 
dejected,  their  faces  pale,  emaciated  from  their  manner  of  living, 
their  clothing  white  and  picturesque  and  their  musical  rendition 
such  as  thrilled  the  very  soul.  Auditors  would  begin  to  think 
themselves  in  the  world  of  spirits  and  that  the  objects  before 
them  were  ethereal.  The  wonderful  impression  caused  by  this 
spiritual  and  harmonious  music  continued  strong  for  many  days." 

Seventh  Day  Baptists  were  at  times  arrested  for  violating  Sun- 
day laws,  some  of  whom  were  brought  to  trial  in  New  Jersey, 
which  led  to  a  campaign  for  religious  liberty.  After  a  struggle  of 
some  years,  modifications  of  the  ancient  law  secured  comparative 
liberty  and  in  1846  this  agitation  reached  the  State  Legislature  of 
Pennsylvania,  being  discussed  at  length,  but  the  oppressive  fea- 
tures of  the  Pennsylvania  laws  were  continued,  in  spite  of  all 
efforts  to  the  contrary. 

An  extract  from  an  Ephrata  pamphlet  says  that  "On  the  2nd 
day  of  October,  1798,  at  New  Mills,  Burlington  County,  State  of 
New  Jersey,  a  Seventh  Day  Baptist  being  indicted  before  a  Jus- 
tice of  the  Peace  for  working  on  Sunday  and  finally  he  appealed. 
During  the  trial  at  court  an  extract  of  a  letter '  from  General 
Washington  was  produced  by  the  Judge  in  his  charge  to  the  jury 
which  was  an  answer  to  a  Committee  of  a  Society  in  Virginia 
dated  August  4,  1789,  where  Washington  says,  "If  I  had  the  least 

20 


Constitution  Guarantees  Religious  Freedom 

idea  of  any  difficulty  resulting  from  the  constitution  adopted  by 
the  convention  of  which  I  had  the  honor  to  be  President,  when 
it  was  formed,  so  as  to  endanger  the  rights  of  any  religious  de- 
nomination, then  I  never  should  have  attached  my  name  to  that 
instruinent. 

If  I  had  any  idea  that  the  General  Government  was  so  admin- 
istered that  the  liberty  of  conscience  was  endangered,  I  pray  you 
be  assured  that  no  man  would  be  more  willing  than  myself  to 
revise  and  alter  that  part  of  it,  so  as  to  avoid  all  religious  perse- 
cution. 

You  can  without  doubt  remember  that  I  have  often  expressed 
as  my  opinion  that  every  man  who  conducts  himself  as  a  good 
citizen  is  accountable  alone  to  God  for  his  religious  faith  and 
should  be  protected  in  worshipping  God  according  to  the  dictates 
of  his  conscience. 

(Signed)       George  Washington." 

The  result  was  acquittal.  I  hereby  certify  that  I  saw  the  orig- 
inal English  from  which  the  above  German  pamphlet  was  trans- 
lated at  Ephrata,  Pa.,  A.  D.,  1800. 

Andrew  Fahnestock, 

Pastor  of  the  Society  at  Snow  Hill,  Franklin  County,  Pa. 

The  first  amendment  to  the  U.  S.  Constitution  guarantees  free- 
dom of  religion.  Section  three  of  Article  I  of  Pennsylvania  Con- 
stitution gives  man  the  right  to  worship  Almighty  God  according 
to  the  dictates  of  their  own  conscience. 

Thomas  Jefferson  says :  "Almighty  God  hath  created  the  mind 
free  and  the  Author  of  religion  chose  not  to  propagate  it  by  co- 
ercion." 

James  Madison :  "Religion  is  not  in  the  purview  of  human 
government  and  is  distinct  from  government." 

Gen.  Grant :  "Leave  the  matter  of  religion  to  the  family,  church 
and  private  school." 

Historian  Ridpath  says:  "Essential  freedom  is  the  right  to 
differ  and  that  right  must  be  sacredly  respected." 

John  Wesley  says:  "Never  attempt  to  force  a  man  into,  even, 
truth." 

Jesus  said:  "Render  to  Caesar  the  things  which  are  Caesar's; 
and  unto  God  the  things  that  are  God's"  means  a  separation  of 
church  and  state.  All  which  means  limits  to  civil  authority. 
Seventh  Day  Baptists  ask  for  no  laws  but  desire  to  be  left  alone. 
Surely  the  cliurch  at  large  proclaims  her  lack  of  love  and  divine 
power  whenever  she  seeks  to  carry  her  work  by  coercion  and  the 
power  of  the  state.  Did  Jesus  ever  ask  for  one  law  or  ordinance 
to  make  man  good  ? 

21 


CHAPTER  VI 
LEGEND  OF  EPHRATA 

by 
J0SEPH:HENRY  DUBBS,  D.  D.,  Late  of  F.  &c  M.  College 

Copyright  1888 

ETER  MILLER  was  for  many  years  Prior  of  the 
conventical  life  of  the  German  Seventh  Day  Baptists 
of  Ephrata.  Though  in  some  respects  apparently 
fanatical  his  sincere  piety  was  never  questioned.  The 
legend  was  actually  related  to  Dr.  Dubbs  on  a  visit 
to  Ephrata  and  is  chronicled  in  print.  It  is  further  stated  that  the 
property  of  Michael  Widman  was  confiscated  by  the  government 
and  sold  in  March,  1780. 

This  is  the  story  I  heard  one  day 
In  the  ancient  cloister  at  Ephrata: 

Miller  was  Prior  here,  you  know, 
More  than  a  hundred  years  ago. 
Here  at  his  summons,  at  dawn's  early  light. 
Gathered  the  Brethren  in  garments  of  white, 
Singing  their  songs  of  devotion  and  praise, 
Raising  to  heaven  their  rapturous  lays. 
Ere  to  their  labor,  through  cold  and  heat. 
Forth  they  wandered  with  naked  feet. 

Treasure  of  treasures,  peace  of  mind! 

Where  can  the  weary  spirit  find. 

After  temptation,  heavenly  rest.' 

Where  can  the  mourning  soul  be  blest? 

Even  within  the  convent's  walls. 

Often  a  cloud  of  sorrow  falls; 

And  the  saint  that  is  pure  as  driven  snow 

Can  never  escape  from  his  ruthless  foe, 

But  must  feel  the  blows  of  the  monster  grim 

That  is  sent  by  Satan  to  buffet  him. 

Near  the  convent  a  tavern  stood. 

Kept  by  a  Tory,  a  man  of  blood, 

Michael  Widman,  whose  dreaded  name 

Was  known  and  hated  for  deeds  of  shame. 

Often  he  stood  at  the  convent  gate 

Taunting  the  Brothers  with  words  of  hate 

Once  he  smote  the  Prior  meek, 

Cruel  blows  on  his  aged  cheek 

Adding  the  final  deed  of  shame— 

A  cruel  insult  I  need  not  name — 

Which  the  soldiers  wrought  when  they  beat  the  knee 

On  the  fearful  journey  to  Calvary. 

22 


Saving  the  Life  of  a  Foe 

Washington  was  at  Valley  Forge, 
Watching  the  army  of  old  King  George, 
But  he  sent  one  day  a  soldier  band 
To  seize  the  Tory  that  cursed  the  land; 
And  Widman  was  borne  away  to  die 
The  shameful  death  of  a  British  spy. 

Some  of  the  Brothers  were  glad  to  know 

The  coming  fate  of  their  wicked  foe; 

But  the  Prior  said:   "I  can  not  stay!" 

And  over  the  hills  he  took  his  way. 

His  limbs  were  weary,  his  feet  were  sore, 

When  he  stood  at  last  at  the  chieftain's  door, 

And  prayed  aloud:    "O,  General,  save 

The  man,  who  has  sinned,  from  a  traitor's  grave!" 

"Pray,"  said  the  chieftain,  "Tell  me  why 
You  pled  for  the  life  of  a  British  spy? 
Does  your  love  to  your  country's  foes  extend? 
And  why  have  you  chosen  this  wicked  friend?" 

"Friend,"  said  the  Prior,  "It  is  not  so. 

The  man  I  believe  is  my  only  foe. 

But  I  seek  to  do  what  the  Scriptures  tell 

And  those  that  hate  me,  I  love  full  well. 

Save  him,  save  him!     I  humbly  pray. 

As  you  hope  to  stand  on  the  Judgment  Day!" 

The  chieftain  (Washington)  mused:  "Such  love  is  rare 

And  I  can  not  deny  your  earnest  prayer, 

I  will  save  the  life  of  the  British  spy; 

He  must  leave  the  country,  but  shall  not  die. 

You  have  taught  a  lesson  that  all  should  know, 

That  a  Christian  prays  for  his  vilest  foe." 

Thus  a  way  was  found  and  the  way  was  best 
That  led  the  Brothers  to  peace  and  rest; 
For  the  cruel  Tories  were  seen  no  more, 
Gathered  around  the  tavern  door; 
And  their  wicked  leader  away  was  sent 
To  the  foe,  in  lifelong  banishment. 

But  the  Brothers  sang  with  the  rising  sun. 
And  patiently  toiled  till  the  day  was  done, 
Till  the  Lord  at  last  gave  their  souls  release. 
And  took  them  home  to  the  realms  of  peace. 


28 


CHAPTER  VII 
The  Ephrata  Cloister 

Prominent  Personages 

N  THE  old  God's  Acre  by  the  parsonage  are  many 
historic  graves,  among  them  the  grave  of  Conrad 
Beissel  with  a  large  flat  sandstone  monument,  bearing 
the  following  inscription  on  it:  "Here  rests  an  out- 
growth of  the  spirit  of  God,  Friedsam,  a  Solitary 
brother,  afterward  a  leader,  ruler  and  teacher  of  the  Solitary  and 
the  Congregation  of  Christ  in  and  around  Ephrata.  Born  in 
Eberbach  in  the  Palatinate,  called  Conrad  Beissel,  fell  asleep  July 
6,  1768,  in  the  fifty-second  year  of  his  spiritual  life,  but  aged 
seventy-two  years  and  four  months  in  his  natural  life." 

Beissel's  successor  as  prior  of  the  convent  was  Peter  Miller, 
whose  tombstone  stands  next  to  Beissel's  with  following  epitaph : 
"Here  lies  buried  Peter  Miller,  born  in  Oberant  Lantern,  Palati- 
nate, came  as  Reformed  minister  to  America  in  1730,  was  bap- 
tized into  the  congregation  at  Ephrata  in  1735  and  called  Brother 
Jaebez,  was  afterward  their  teacher  and  leader  to  his  end.  Fell 
asleep  September  11,  1796." 

Another  stone  reads :  "Here  rest  the  bones  of  an  eminent 
Philosopher,  Jacob  Martin,  born  in  Europe  June,  1725,  died  a 
good  Christian  July  19,  1790."  But  this  good  Christian  had  been 
an  astrologer  and  is  not  yet  a  sage,  hence  the  ironical  epitaph. 

Henry  Hostetter  died  in  1833  and  the  inscription  on  his  stone 
states  that  he  was  honored  with  a  seat  in  the  State  Assembly  in 
1828-29  fully  eighty-eight  years  ago. 

Joseph  Konigmacher  lies  buried  here.  He  built  the  Mountain 
Springs  resort  and  entertained  many  prominent  persons  there, 
among  them  Pres.  Buchanan,  the  Great  Commoner,  Hon.  Thad- 
deus  Stevens,  and  others.  Jos.  Konigmacher  is  geographically 
responsible  for  locating  modern  Ephrata,  having  been  instru- 
mental in  having  the  R.  and  C.  R.  R.  route  changed  to  pass 
through  near  the  little  villa  of  Ephrata  then,  rather  than  through 
"New  Ephrata."  (Lincoln  now.) 

Joseph  Konigmacher  was  the  first  president  of  the  Ephrata 
Monument  Association,  being  elected  in  1845.  The  next  year  he 
built  the  fine  commodious  hotel  now  known  as  the  Mountain 
Springs.  Joseph  Konigmacher  was  prominent  in  politics,  having 
been  elected  as  a  Representative  to  the  State  Assembly  and  later 

24 


DaEkots    Tnaiie    belor*   the  RevoluMon  ,  oy  tne  sisterhood 


East    view   of    1731   clock  and    Pulpit 


Saron     Fireplace       I7t0 


Oabbalh    school    room 


'i^ht  side  doorwo_y    Ifc'  »/nic-,   second  floor  of  Saron  I 


Saal     kitchen ,    sink    anct    drain    pipe 


Prominent  Personages 

as  a  Senator.  He  was  chairman  of  the  Committee  on  Lunacy  that 
gave  a  favorable  report  for  the  erection  of  a  State  Lunatic 
Asykmi  at  Harrisburg.  He  was  also  a  member  of  the  Reform 
Convention  called  to  amend  the  Pennsylvania  State  Constitution. 

Edwin  Konigmacher  also  lies  buried  here.  His  daughter  Anna 
was  the  first  wife  of  Gov.  M.  G.  Brumbaugh.  Mr.  Konigmacher 
became  a  success  as  an  old  time  storekeeper  and  druggist,  being 
nicknamed  "Dr.  Peezvee." 

Wm.  Konigmacher,  who  for  many  years  took  a  prominent  part 
in  the  affairs  of  the  Seventh  Dayers,  was  the  pioneer  millstone 
maker  and  dealer.  He  also  furnished  the  stone  for  the  present 
court  house  and  jail  at  Lancaster.  He  died  in  1881.  His  son 
Adam,  a  staple  tanner  and  farmer,  also  lies  buried  in  this  ceme- 
tery. 

Quite  a  number  of  prominent  persons  lie  buried  in  Mt.  Zion 
cemetery  where  the  monument  stands. 

Quaint  and  intensely  patriotic  sentiments  fired  the  hearts  at 
Ephrata's  first  Fourth  of  July  celebration  in  1843,  when  a  very 
eloquent  oration  was  delivered  by  George  W.  McElroy,  Esq.,  and 
it  was  proposed  to  build  a  monument  if  possible  by  public  and 
private  contributions.  The  sum  deemed  necessary  was  not  to 
exceed  two  thousand  dollars, 

In  January,  1845,  ^^  ^ct  to  incorporate  the  Ephrata  Monument 
Association  was  passed.  Matters  evidently  drifted  until  1855 
when  a  supplement  to  the  charter  was  enacted  and  approved.  In 
1863  Jerre  Mohler  was  elected  president  to  succeed  Joseph 
Konigmacher  who  had  died  in  1861. 


25 


CHAPTER  VIII 

Monument  Unveiled 
Josh.  4:5.     What  mean  ye  by  these  stones 

N  1894  the  Monument  Association  revived  efforts  to 
build  the  monument  and  finally  the  Commonwealth  of 
Pennsylvania  appropriated  five  thousand  dollars  and 
the  most  handsome  polished  granite  shaft,  forty  feet 
high,  was  erected  and  dedicated  and  unveiled  May  i, 
1902,  with  impressive  ceremonies  in  Mt.  Zion  cemetery  on  the 
ancient  Cloister  premises  when  upwards  of  twenty  thousand  peo- 
ple were  present  to  view  the  military  and  civic  parade  and  enjoy 
the  exercises,  where  rest  the  remains  of  those  who  fought  on  the 
bloody  fields  of  Brandywine. 

Ex-Governor  Robert  E.  Pattison  delivered  the  principal  ora- 
tion. Hon.  J.  A.  Stober,  then  State  Senator,  delivered  the  his- 
torical address.  The  then  Governor  Wm.  A.  Stone  presented  the 
monument  in  behalf  of  the  State.  Jerre  Mohler,  president  of  the 
association,  accepted  it.  Miss  Jean  Wilson,  of  Washington,  D.  C, 
read  a  poem  written  by  Mrs.  Mary  N.  Robinson,  of  Lancaster. 

At  one  o'clock  the  big  parade  took  place.  It  formed  at  the 
Square  with  the  right  resting  on  Main  street.  Harry  C.  Gem- 
perling,  of  Lancaster,  who  for  years  was  a  resident  of  Ephrata, 
was  chief  marshall  of  the  parade,  and  his  aides  were:  Dr.  J.  Mc- 
Caa,  Dr.  H.  G.  Reimensnyder,  Dr.  J.  G.  Leber,  John  M.  Strohl, 
A.  Lane  and  Martin  G.  Stamy.  Among  the  organizations  taking 
part  in  the  parade  were :  Companies  A  and  I,  of  Reading ;  Com- 
pany C,  of  Columbia,  and  Company  K,  of  Lancaster,  of  the  Penn- 
sylvania State  National  Guard,  the  battalion  being  in  charge  of 
Major  E.  B.  Eckman,  assisted  by  Hugh  M.  North,  of  Columbia; 
Manheim  Fencibles,  Millersville  Cadets,  Mountain  Springs  Rifles, 
of  Ephrata.  The  uniformed  American  Mechanics  guards  of 
Lancaster;  George  H.  Thomas  and  Admiral  Reynolds  posts  of 
the  Grand  Army,  from  Lancaster,  as  well  as  posts  from  Christi- 
ana, Manheim,  Downingtown,  Quarryville  and  Marietta.  In  ad- 
dition there  were  lodges  of  Odd  Fellows  from  Terre  Hill,  New 
Holland,  and  camps  of  the  Patriotic  Order  of  Sons  of  America 
from  Downingtown,  Ephrata,  Terre  Hill  and  other  places.  There 
were  a  great  many  representatives  from  the  following  chapters  of 
Daughters  of  the  American  Revolution;  Donegal,  of  Lancaster; 
V/itness  Tree,  of  Columbia ;  Yorktown,  of  York ;  Harrisburg  and 

26 


Monument  Unveiled 

Marion,  of  Philadelphia.     Some  of  the  ladies  took  part  in  the 
parade. 

In  making  up  the  line  the  Grand  Army  posts  were  given  the 
right,  and  they  were  followed  by  the  National  Guard,  and  then 
the  independent  military  companies  of  the  county,  including  the 
Manheim  Fencibles,  Millersville  Cadets,  Mountain  Springs  Rifles 
and  uniformed  American  Mechanics'  guards,  after  which  came 
the  Patriotic  Sons  of  America  and  other  secret  societies.  The  line 
of  march  was  from  the  Square  at  Ephrata,  to  Washington  avenue, 
to  Locust  street,  to  Lincoln  avenue,  to  East  Main  street.  In  pass- 
ing Hotel  Cocalico  the  parade  was  reviewed  by  Governor  Stone, 
ex-Governor  Pattison  and  other  notables,  who  fell  in  line  in  car- 
riages. The  line  then  moved  to  West  Main  street  and  thence  to 
Mt.  Zion's  cemetery,  which  was  soon  crowded  with  people,  while 
all  the  fields  and  roads  in  the  immediate  neighborhood  were  also 
filled.  After  music  by  the  band,  President  Jere  Mohler,  of  the 
Monument  Association,  opened  the  exercises,  and  there  was  an 
invocation  by  Rev.  John  S.  King,  a  Seventh  Day  Baptist  Bishop. 
A.  F.  Hostetter,  of  Lancaster,  was  announced  as  chairman  of  the 
meeting.  Then  followed  the  unveiling  of  the  monument.  At  a 
given  signal  the  flags  were  removed  by  Miss  Helen  Carter,  great- 
great-granddaughter  of  Major  William  Wirth,  a  distinguished 
Lancaster  county  officer  in  the  Continental  army. 

The  monument  is  in  Mt.  Zion  cemetery,  about  a  half-mile  north- 
west of  the  town,  on  a  hill  overlooking  the  place.  The  cemetery 
is  not  large,  but  contains  many  very  old  graves,  and  it  has  recently 
been  cleared  and  repaired  until  it  presents  a  fine  appearance.  The 
monument  is  situated  near  the  centre  of  the  plot,  and  can  be  seen 
for  some  distance  in  every  direction.  The  monument  cost  $5,000, 
which  money  was  appropriated  by  the  State  Legislature,  but  the 
other  expenses,  including  the  celebration,  etc.,  was  about  $2,000 
additional,  which  was  raised  by  the  trustees  and  people  of 
Ephrata. 

The  monument  was  built,  taken  to  Ephrata  and  erected  by 
Thomas  &  Miller,  of  Quincy,  Massachusetts.  It  is  a  beautiful 
granite  shaft  39  feet  high,  polished  from  bottom  to  top,  and  is 
said  to  be  one  of  the  largest  monuments  of  its  kind  in  America. 
It  is  inscribed  and  bears  bronze  tablets  in  relief.  The  inscriptions 
are  as  follows : 

North  side :  "Erected  under  the  auspices  of  the  Ephrata  Monu- 
ment Association,  which  was  duly  chartered  by  the  Legislature  of 
the  State  of  Pennsylvania.  Unveiled  and  dedicated  on  May  i, 
1902." 

East  side :  "A  grateful  acknowledgment  is  here  inscribed  to 
the  religious  society  of  the  Seventh  Day  Baptists  for  its  devotion 
in  administering  to  the  wounds  and  comforts  of  the  brave  heroes." 

27 


The  Ephrata  Cloister 

South  side :  "Sacred  to  the  memory  of  the  patriotic  soldiers  of 
the  American  Revohition  who  fought  in  the  battle  of  the  Brandy- 
wine,  September  ii,  1777.  About  five  hundred  of  the  sick  and 
wounded  were  removed  to  Ephrata  for  treatment.  Several  hun- 
dred died  who  were  buried  in  this  consecrated  ground." 

"Dulce  et  decorum  est  pro  patria  mori." 

This  inscription  is  surmounted  by  a  bronze  tablet  of  cross 
swords  in  relief. 

West  side :  "More  than  a  century  the  remains  of  these  patriots 
rested  in  this  hallowed  spot  without  any  commemoration  except 
the  following  words  on  a  plain  board : 

"  'Hier  Ruhen  die  Gebeine  von  viel  Soldaten.'  " 

(Here  rest  the  remains  of  many  soldiers.) 

This  inscription  is  surmounted  by  a  bronze  tablet  of  a  Conti- 
nental soldier  in  reilef. 

Around  the  base  of  the  monument  is  an  asphalt  pavement,  and 
at  each  corner  are  pyramids  of  cannon  balls.  Steps  lead  to  the 
base  of  the  monument,  on  either  side  of  which  is  an  old-fashioned 
cannon.  The  members  of  the  Monument  Association,  through 
whose  efforts  this  beautiful  shaft  was  erected,  are  as  follows: 
Jeremiah  Mohler,  president;  Jacob  Konigmacher,  secretary  -jnd 
treasurer;  Dr.  J.  F.  Mentzer,  J.  L.  Steinmetz,  Joseph  Zsrfass, 
William  Shimp  and  Dr.  B.  Rhine  Hertz.  The  president  was  a 
charter  member  of  the  association,  who  had  been  working  for 
years  in  behalf  of  the  monument,  and  now  had  the  pleasure  of 
seeing  it  unveiled. 

Poem  by  Mrs.  Robinson  on  unveiling  of  Ephrata  Monument: 

Here  under  the  silent  moonlight, 

And  under  the  sunshine's  glow 
At  rest  'neath  the  summer  grasses, 

At  rest  'neath  the  winter's  snow. 
Deep  hid  in  earth's  vast  bosom 

And  lulled  by  the  robin  song. 
Lie  the  men  who  fought  for  freedom. 

Who  died  to  right  the  wrong. 

To-day  we  are  come  together 

To  offer  our  meed  of  praise, 
To  give  to  these  silent  heroes 

The  shaft  that  o'er  them  we  raise; 
We  reap  the  fruit  of  their  sowing, 

It  sprang  from  each  soldier's  grave. 
And  the  baptism  of  our  nation 

Was  found  in  the  blood  they  gave. 

Through  the  pangs  of  their  dissolution 

Came  the  throes  of  a  nation's  birth; 
And  a  grand  new  constellation 

Flashes  forth  'mid  the  stars  of  Earth; 

28 


Monument  in  Zion  Hill  Cemetery  in  Memory  of  Revolution  Soldiers 


■U«r  a«k  maie  ^  1735.   Ml  sTril<{ng  Tims   trom   Sri    tU<-  5 


loom   in     Saron    over      i50    years  old 


Spinning     vuhesl    reels    etc. 


Witer.  iaskats.    be«-kW«.    dougli-tray  etc 


Th«     parion«^« 


Rev.   S.  C".  Zerfaas  and    family 


Unveiling  the  Monument 

And  the  banner  which  binds  our  Union 
Was  then  to  the  winds  unfurled, 

The  banner  of  Truth,  of  Freedom, 
The  banner  to  lead  the  world! 

The  blue  of  its  field  tells  their  honor. 

Where  glisten  its  many  stars; 
And  pure  as  their  love  of  country 

Is  the  white  of  its  stainless  bars. 
They  gave  their  blood  for  its  crimson 

And  the  shaft  which  it  veils  to-day. 
Is  a  tribute  paid  to  the  valor 

Of  those  who  have  passed  away! 

Oh !   Land  'neath  one  flag  united, 

The  Flag  of  the  Stripes  and  Stars ! 
Oh!  youngest  amid  the  Nations, 

Unconquered  in  all  thy  wars! 
Go  till  the  sun  knows  no  setting 

O'er  the  land  of  a  people  free. 
And  all  men  bend  in  loyal  greeting. 

To  tlie  Flag  of  Liberty ! 


CHAPTER  IX 

Mission  Churches 
Mark  16:15.     Go  into  all  the  world — Preach  the  gospel 

ilLOSELY  affiliated  and  a  direct  child  of  the  Ephrata 
Seventh  Dayers  is  the  German  Seventh  Day  Baptist 
Church  of  Morrison's  Cove,  Bedford  County,  Pa.  It 
was  organized  early  in  the  nineteenth  century.  Regu- 
lar services  were  held  at  first  in  private  residences 
and  special  services  such  as  love-feasts  or  like  occasions  were 
often  held  in  a  barn.  The  exact  date  of  the  Seventh  Day  Baptist 
revival  in  Bedford  County  is  not  now  definitely  known  but  the 
first  resident  ministers  of  the  denomination  ordained  in  the  Cove 
were  John  Snoeberger  and  Henry  Boyer. 

The  commodious  brick  church  now  in  use  near  Salemville, 
Bedford  County,  was  erected  in  1847,  superintended  by  three 
members  of  the  body ;  viz  :  John  Burger,  Jacob  Long  and  Ephraim 
Mentzer.  The  entire  cost  of  the  building  at  the  time  was  $I7I3.(X). 
It  has  since  been  covered  with  a  slate  roof  at  a  cost  of  about 
$250.00  and  the  original  furniture  has  been  replaced  with  hard- 
wood pews  of  modern  design  costing  $122.50.  There  is  no  par- 
sonage attached  to  the  church  building.  The  property  rights  of 
the  church  are  held  by  a  board  of  three  trustees  in  connection  with 
the  regular  ordained  ministers.  A  beautifully  located  cemetery 
lies  a  short  distance  from  the  church ;  it  is  under  the  direction  of 
an  association,  comjx)sed  of  the  three  regular  trustees  for  property 
and  two  others  elected  by  the  body  of  the  church  for  a  term  of 
three  years,  same  as  the  church  property  triistees.  Both  church 
and  cemetery  are  valued  together  at  $3000.00  and  are  entirely  free 
from  debt.  All  services  at  this  time  are  conducted  in  the  English 
language.  Resident  ministers  are :  Jeremiah  Fyock,  of  Salem- 
ville, and  W.  K.  Bechtel,  of  Baker's  Summit.  All  serve  without 
pay.  At  present  the  male  communicants  number  44 ;  female  57 ; 
total  loi.  There  were  formerly  two  organizations  in  Somerset 
County ;  one  in  Brother's  Valley  Township  and  another  in  Shade 
Township.  The  former  has  become  extinct  by  death,  removal, 
etc.,  and  the  remaining  members  at  the  latter  place  hold  their 
membership  with  the  Morrison's  Cove  Church  at  Salemville. 
There  is  a  regular  organized  Sabbath  School  conducted  here 
which  meets  eveiy  Seventh  Day.  It  has  ten  officers  and  teachers 
and  over  a  hundred  scholars. 

30 


Mission  Churches 

Frank  King,  the  choritser  of  the  church  and  leader  of  the 
Salemville  Silver  Cornet  Band,  has  a  splendid  choir  that  fur- 
nishes excellent  special  music  at  church  occasions.  He,  true  to 
the  old  Seventh  Day  Baptists'  idea,  of  Ephrata,  is  an  excellent 
printer  and  does  splendid  work  for  a  large  trade  established,  be- 
sides doing  all  the  printing  for  the  denomination  in  Pennsylvania. 
His  father.  Christian  L.  King,  has  long  been  a  leader  of  church 
affairs  there  besides  being  one  of  the  most  prominent  grangers  of 
Pennsylvania. 

William  King,  a  son  of  C.  L.  King,  deals  extensively  in  auto- 
mobiles throughout  Bedford  County  and  is  another  pillar  of  the 
Seventh  Day  Baptists. 

At  Nunnery,  two  and  one-half  miles  north  of  Waynesboro, 
Franklin  Co.,  Pa.,  is  a  very  flourishing  church  as  a  result  of  Eph- 
rata mission  work. 

About  one-fourth  mile  north  of  the  main  buildings  on  the 
northern  extremity  of  the  farm,  consisting  of  one  hundred  and 
thirty  acres  of  land,  Nunnery,  Franklin  Co.,  Pa.,  is  a  graveyard 
used  by  the  public.  Here  is  found  the  grave  of  Peter  Lehman, 
the  supposed  founder  of  the  Snow  Hill  Institute.  This  place, 
commonly,  is  called  the  Nunnery.  From  whence  the  name  orig- 
inated we  have  no  account,  but  this  much  we  know  that  about  as 
soon  as  the  place  was  occupied  by  ten  or  fifteen  or  more  persons, 
and  it  became  noted  for  religious  meetings  being  held,  the  people 
commenced  to  call  it  the  Nunnery. 

One  of  the  sisters  wdio  was  born  on  the  place,  and  lived  there 
to  the  advanced  age  of  seventy-three  years,  told  the  writer,  that 
in  the  year  1775  meetings  were  held  at  their  house,  and  that  upon 
one  occasion  a  difference  of  opinion  took  place,  on  doctrines  of 
religion,  and  the  preacher  went  off  and  did  not  stay  for  dinner. 
After  that,  meetings  were  held  by  other  preachers,  among  the 
number  was  Peter  Miller,  of  Ephrata,  Lancaster  County,  Penn- 
sylvania. 

A  number  of  letters,  in  the  hand  writing  of  Peter  Miller,  are 
still  here,  which  show  that  requests  had  been  sent  to  have  appoint- 
ments made  and  meetings  held.  These  letters  date  along  the 
period  of  1780-90. 

Conrad  Beissel  (By  sel)  of  the  religious  institute  of  Ephrata, 
founded  in  about  1730,  held  meetings  at  the  Antietam,  in  the 
southern  portion  of  Franklin  County,  Pa.,  in  the  year  1764.  At 
the  time  a  school  teacher  and  six  children  were  killed  by  the  In- 
dians near  Greencastle. 

There  is  a  letter,  written  by  Peter  Miller  near  the  close  of  his 
life,  to  Peter  Lehman,  in  which  he  says  it  would  be  in  accordance 
with  his  wishes,  if  he,  Peter  Lehman,  would  take  charge  of  the 
affairs  of  the  church  at  the  Antietam. 

31 


The  Ephrata  Cloister 

The  grave  of  Peter  Lehman  is  found  in  the  northern  portion 
of  the  graveyard.  There  is  a  bluish  marble  stone  about  three  feet 
high  and  twenty  inches  wide.  On  the  one  side  is  the  following 
inscription  in  the  German  in  English  letter : 

"Here  rest  the  mortal  remains  of  Peter  Lehman. — Was  born 
on  the  24th  of  May  1757  and  passed  from  time  to  eternity  on  the 
4th  of  January  1823.    Aged  65  years  7  months  and  11  days." 

On  the  opposite  side  of  the  stone  is  the  following : 

"Peter  Lehman,  upright  in  walk,  righteous  in  life,  just  in  faith, 
patient  in  hope,  brings  a  blessed  end. 

Look  at  me,  I  have  had  for  a  short  time  toil  and  labor.  And 
have  found  great  comfort.  For  the  Lord  has  appeared  unto  me 
from  afar.  For  the  weary  souls  he  will  revive,  and  the  troubled 
souls  he  will  comfort." 

Peter  Lehman  came  to  the  southern  part  of  Franklin  Co.,  Pa., 
in  about  1795  or  a  few  years  earlier.  He  was  a  native  of  the 
Glades,  Somerset  County,  Pa.,  and  a  descendant  of  the  denomina- 
tion called  Amish  or  Omish.  He  adopted  the  persuasion  of  the 
Ephrata  Church,  Lancaster  County,  Pa. 

He  became  pastor  of  the  Ephrata  persuasion,  at  the  Antietam. 
He  had  been  at  Ephrata,  a  religious  institution  in  Lancaster 
County,  Pa.,  and  acquired  a  knowledge  of  the  Ephrata  church 
music,  which  he  afterwards  introduced  at  Snow  Hill,  and  the 
probability  seems  to  be,  that  he  at  once  commenced  making  ar- 
rangements to  found  an  institution  like  the  one  at  Ephrata. 

Now  in  about  the  year  1800  there  were  eight  heirs  to  the  Snow 
Hill  farm,  three  sons  and  five  daughters,  and  their  parents  were 
both  living.  Some  three  of  the  children  had  married  and  com- 
menced house-keeping.  Two,  as  we  suppose,  married  sometime 
afterwards.  Two  daughters  and  one  son,  Barbara,  Elizabeth  and 
John,  remained  at  home,  and  favored  the  founding  of  an  institu- 
tion. 

At  one  time  a  valuation  was  put  on  the  property,  what  it  was 
we  never  learned,  and  it  was  agreed  that  the  heirs  who  had  left 
would  sell  their  shares  to  those  who  had  remained  at  home.  Time 
passed  on,  the  property  increased  in  value  and  the  heirs  who  had 
left,  became  dissatisfied  and  wanted  more.  Then  another  valua- 
tion was  made;  what  it  was  we  do  not  know,  but  the  probability 
seems  to  be,  that  it  was  eight  thousand  dollars.  At  all  events 
Elizabeth  Snowberger,  one  of  the  heirs,  said  in  just  so  many 
words,  "we  all  got  one  thousand  dollars." 

We  are  nearly  certain,  that  Peter  Lehman  and  his  friends  did 
purchase  of  the  heirs  of  Andrew  Snowberger  for  the  sum  of 
eight  thousand  dollars  all  their  interests  in  the  Snow  Hill  farm. 

Then  further,  Andrew  Snowberger  did  agree  to  make  a  lawful 
deed  to  a  Board  of  Trustees  by  taking  a  bond  for  the  sum  of  six- 

32 


Mission  Churches 

teen  hundred  and  fifty  dollars.  He  died  in  the  year  1825,  and 
the  estate  was  finally  settled  in  the  year  1828.  He  made  a  will, 
and  willed  those  sixteen  hundred  and  fifty  dollars  to  the  heirs. 
This  sum  we  suppose  was  included  in  the  sum  paid  to  the  heirs. 

The  grist  mill  was  built  in  the  year  1807  with  one  pair  of  burrs 
and  one  pair  of  choppers.  It  was  said  it  was  built  by  Peter  Leh- 
man. For  a  number  of  years,  as  we  understand,  it  was  run  by 
Peter  Lehman  &  Company.  The  merchants  in  Baltimore  made 
inquiry  of  the  teamsters,  who  it  was  that  made  such  excellent 
flour.  The  mystery  was  this,  only  the  best  was  taken  out,  and  the 
balance  the  women  fed  to  the  cows,  and  made  an  abundance  of 
butter. 

John  Snowberger  and  his  family  came  from  Switzerland  in  the 
year  1750. 

The  mill  in  1830  rented  for  about  three  hundred  dollars,  in 
1840  for  about  four  hundred.  It  is  a  question  whether  Peter 
Lehman  in  money,  land  and  labor  did  not  pay  three  thousand 
dollars  towards  the  founding  of  the  Snow  Hill  institution.  He 
<iied  in  1823,  aged  65  years,  some  months  and  days. 


33 


CHAPTER  X 

Snow  Hill  Buildings — Music 

Ps.  24:3.     Who  shall  ascend  into  the  hill  of  the  Lord 


HE  FIRST  house  ever  erected  on  the  grounds  was  a 
log  house  built  about  one-fourth  mile  south  of  where 


the  buildings  now  stand.  We  suppose  in  about  1765. 
The  land  being  purchased  from  the  Proprietaries  of 
the  Commonwealth  of  Pennsylvania,  then  under  the 
British  Government,  in  1763. 

The  second  was  a  two-story  stone  house  of  good  size,  erected 
where  the  first  brick  building  at  the  west  end  now  stands.  It  was 
built  in  1793. 

The  first  brick  house  erected  on  the  grounds  was  built  in  1814. 
It  was  said,  it  was  built  by  Peter  Lehman.  It  is  the  third  house 
from  the  west  end;  forty  feet  long,  thirty  feet  wide,  two  stories 
high,  ten  by  twelve  glass.  At  the  east  end,  on  the  second  floor, 
was  a  large  room,  set  apart  for  meeting  purposes. 

Here  meetings  were  held,  small  and  large,  as  was  customary  in 
those  days,  until  1829  when  the  meeting-house  was  built. 

The  second  house  erected  was  built  in  1835.  It  is  the  second 
one  from  the  west  end,  and  was  put  up  between  the  old  stone 
house  and  the  brick  house  first  built.  It  is  thirty  feet  square,  two 
stories  high,  for  dining  room  purposes,  and  chapel  above. 

The  third  house  erected  was  the  first  one  at  the  west  end,  is 
forty  feet  long,  thirty  wide,  two  stories  high,  was  built  in  1838. 

The  fourth  one  erected  is  the  one  at  the  east  end.  Forty  feet 
long,  thirty  wide,  two  stories  high.    Was  built  in  1843. 

The  meeting-house  was  built  by  the  church.  It  was  built  by 
subscription  by  the  church,  and  the  public,  at  an  expense  of  about 
fifteen  hundred  dollars. 

We  would  perhaps  not  make  the  estimate  too  high,  if  we  were 
to  say,  that  in  the  course  of  one  hundred  and  more  years,  hun- 
dreds and  thousands  of  people  have  attended  religious  meetings 
on  these  Snow  Hill  grounds. 

In  years  gone  by,  on  a  fine  summer's  morning,  the  people  would 
drive  in  their  carriages  ten,  twenty  and  thirty  miles,  to  attend 
these  large  meetings.  And  in  the  afternoon  get  their  dinner  with- 
out charge,  of  good  bread,  butter,  cofifee,  and  a  few  other  articles. 
We  once  heard  a  man  say,  he  was  among  a  company  that  had 

34 


Unusual  System  of  Music 

come  thirty  miles,  and  he  ate  heartily,  the  bread  and  coffee  he  said 
was  excellent. 

But  some  people  do  not  know  how  these  meetings  were  held. 

Well,  the  public  has  had  a  great  deal  to  do  with  making  them 
just  what  they  were.  The  church  would  decide  on  a  day  for  a 
meeting,  at  which  arrangements  would  be  made  to  entertain  visi- 
tors from  a  distance.  Then  very  soon  the  public  would  find  it  out. 
Presently  you  would  hear  that  tailors  and  seamstresses  round 
about  were  all  busy  getting  up  new  styles  for  the  young  people  to 
go  to  the  large  meeting. 

The  number  of  people  generally  in  attendance  at  these  meetings 
is  variously  estimated  at  from  five  hundred  to  a  thousand. 

The  number  of  loaves  of  bread  prepared  on  such  occasions  was 
from  sixty  to  ninety.  At  times  there  would  be  some  left,  while 
at  others  it  would  be  used  up  entirely.  The  size  of  the  loaves  was 
eight  to  one  bushel. 

Snow  Hill  Institute  is  one  of  the  Literary  Institutes  of  the 
whole  church  of  the  Ephrata  persuasion,  whose  members  chiefly 
reside  in  Lancaster,  Franklin,  Bedford  and  Somerset  counties, 
Pennsylvania. 

In  about  1800  Peter  Lehman  and  others  began  to  devise  a  plan 
to  found  an  Institute  like  the  one  at  Ephrata. 

Quite  a  number  of  books  were  obtained  from  Ephrata — music 
books  and  others.  By  1820  the  music  became  noted  for  excellence, 
and  accounts  written  by  those  who  heard  it  at  the  time  found  their 
way  into  periodicals  and  histories. 

The  music  is  chiefly  composed  in  five  parts,  a  few  pieces  in 
seven  parts. 

We  turn  to  page  199  of  the  Choir  music,  published  at  Ephrata, 
1754,  composed  by  Conrad  Beissel,  (By  sel)  Gott  ein  Hersher 
allcr  Heidcn.  "God  a  ruler  of  all  the  nations."  The  piece  is  in 
seven  parts.  Major  scale  on  D.  The  composition  is  arranged  on 
the  Treble  pitch,  or  in  other  words,  on  the  female  voice.  There 
is  an  upper  bass  and  a  lower  bass,  but  the  lower  bass  runs  just  as 
high  as  the  upper.  They  are  pitched  an  octave  higher  than  the 
ordinary  church  music  of  the  present  day. 

The  scale  upon  which  the  music  is  arranged  includes  three 
whole  octaves,  bass,  tenor  and  treble  tones.  There  are  used  the 
lowest  tones  of  the  male  voice,  and  the  highest  tones  of  the 
female  voice.    The  leading  part  is  sung  by  the  best  female  voice. 

Counting  from  below,  the  first  part  is  lower  bass,  second  upper 
bass,  third  female  tenor,  fourth  female  treble,  fifth  counter  high 
female  voice,  sixth  leading  voice,  seventh  second  leading  voice. 

The  lower  and  upper  bass  have  the  F  clefT  on  the  fourth  line. 
Third  and  fourth  part  have  the  C  cleff  on  the  fourth  line.    The 

36 


The  Ephrata  Cloister 

fifth  part,  the  C  cleff  on  the  third  line.  The  sixth  and  seventh 
part,  the  C  cleff  on  the  first  line. 

The  book  containing  the  music  has  the  following  in  the  German. 

"paradise  wonders" 

"Which  in  these  last  times  and  ages,  in  these  evening  lands,  and 
parts  of  the  earth  have  come  forth  as  an  approaching  sound  of  the 
new  world." 

"Consisting  of  a  new  and  unusual  system  of  music  arranged 
after  the  manner  of  the  angelic  and  heavenly  choirs." 
Ephrata  print  1754. 

The  following  is  a  translation  of  the  words  to  the  first  piece  of 
the  work : 

THE  TREE  OF  LIFE 

How  deep  within  us  hidden  lies, 
That  noble  branch  and  tree  of  life; 
How  many  toils  and  cares  arise. 
Until  again  that  state  we  find, 
Wherein  the  branch  is  seen  to  glow. 
And  opens  Paradise  again; 
He  that  is  taught  of  God  will  know, 
His  soul  shall  heavenly  bread  obtain. 

And  should  the  tree  in  beauty  glow. 
And  heavenly  light  be  thrown  around; 
And  fruit  upon  its  branches  grow. 
Such  as  in  Paradise  are  found, 
Still  must  the  root  remain  to  stand, 
Here  in  this  world  of  sin  and  death, 
AVhere  there  is  pain  on  every  hand, 
Until  the  last  expiring  breath. 

To  look  upward  brings  with  it  pain, 
To  him  who  clings  to  things  of  earth. 
And  though  the  branches  beauty  gain, 
And  Life  and  strength  is  springing  forth. 
Yet  can  the  root  no  light  shed  forth. 
Since  it  is  hidden  out  of  sight; 
And  should  a  dew  moisten  the  earth. 
It  still  remains  concealed  from  light. 

When  flesh  and  blood  will  roses  break. 
It  turns  to  earth  the  prize  to  find. 
Where  curse  and  thorns  it  overtake. 
And  pain  torment  the  loving  mind. 
Since  man  this  does  not  fully  know. 
That  life  blooms  in  eternity; 
And  things  of  earth  cannot  bestow, 
A  life  divine  from  pain  set  free. 

36 


Unusual  System  of  Music 

Hence,  wisdom  has  contrived  a  plan, 
To  send  her  glories  down  to  earth; 
That  long  were  hidden  unto  man. 
But  now  anew  are  breaking  forth: 
And  pressing  on  in  streams  of  light, 
To  plant  a  new  and  heavenly  mind: 
Her  path  shall  be  our  chief  delight. 
So  shall  we  full  redemption  find. 


-Conrad  Beissel. 


37 


CHAPTER  XI 
Ephrata  and  Snow  Hill  Today 

Ps.  1:3.     Like  a  tree  planted  by  the  rivers  of  water 

EV.  JOHN  A.  PENTZ,  Bishop  of  the  Church  in 
Pennsylvania,  is  the  minister  in  charge  of  the  Snow 
Hill  congregation  at  present.  Ninety-two  communed 
there  in  June,  191 7.  Rev.  Wm.  A.  Resser  assists 
Rev.  Pentz.  The  church  also  has  preaching  at  Mt. 
Zion,  four  miles  northwest  of  Nunnery,  and  at  stated  times  at 
Tomstown,  due  north  about  same  distance.  New  furnishing,  fres- 
coing, an  organ  and  choir  were  recently  introduced. 

George  Walk,  of  Quincy,  one  mile  northwest  of  Nunnery,  has 
been  treasurer  for  many  years.  His  father,  the  venerable  Rev. 
John  Walk,  was  a  former  pastor  of  the  Snow  Hill  congregation. 
He  died  about  five  years  ago.  George  Walk  is  now  retired  after 
having  led  a  very  busy  life  as  postmaster,  teacher  and  farmer. 

Miss  Emma  Mohn,  a  graduate  of  Lock  Haven  Normal  School, 
is  one  of  the  active  members  here  as  well  as  the  Recording  Secre- 
tary of  Pennsylvania  Conference  of  German  Seventh  Day  Bap- 
tists. Ulcie  Pentz  is  the  Nunnery  farmer  assisted  by  his  father, 
Rev.  John  A.  Pentz. 

The  Sunday  School  connected  v;ith  Zion  Reformed  Church, 
Lincoln,  Pa.,  one  mile  distant  from  Cloister,  was  organized  in  the 
Ephrata  Acadensy  building  in  1844,  by  a  Mr.  E.  A.  Wiggins  and 
some  time  thereafter  moved  to  New  Ephrata,  now  called  Lincoln, 
with  the  late  Albert  Bov/man  of  Ephrata  as  its  superintendent, 
being  known  as  the  Lincoln  Union  Sunday  School. 

Superintendent  Bov/man  was  succeeded  by  Joseph  M.  Shenk 
and  Mr.  Shenk  was  succeeded  by  Hon.  Christian  W.  Myers,  Chief 
of  Bureau  of  Collections  from  Public  Officers,  of  Llarrisbug, 
Pa.,  in  Auditor  General's  Department,  and  Mr.  Myers  was  suc- 
ceeded by  L.  E.  Miller,  Esq.,  who  since  1876  has  been  its  superin- 
tendent. Upon  completion  of  the  new  Zion  Reformed  Church 
building  in  1901,  the  school  v>as  removed  from  the  Lutheran  and 
Reformed  church  edifice  to  the  new  building  and  named  Zion 
Reformed  Sunday-School. 

The  fortietli  anniversary  of  L.  E.  ?,Iiller  as  Sunday  School 
superintendent  became  a  matter  of  history  when  on  Sunday,  June 
17,  1917,  an  appropriate  service  was  held,  namely:  A.  M.,  a  ser- 
mon by  Pastor  Rev.   M.  W^   Schweitzer.     P.   i\L,  a  community 

38 


Sunday  School  Offspring  of  Cloister 

reunion  service  with  opening  prayer  by  Rev.  C.  F.  Glessner,  of 
Bethany  Reformed  Church,  Ephrata.  Historical  address  by  L. 
E.  Miller.  Reminiscent  addresses  by  A.  K.  Hostetter,  Cashier 
Conestoga  National  Bank,  Lancaster ;  Rev.  S.  G.  Zerf ass,  Pastor 
at  Cloister  and  Chaplain  of  House  of  Representatives  at  Harris- 
burg;  John  M.  Fry,  Editor  Ephrata  Reporter,  recently  deceased; 
Rev.  Thos.  Hacker,  of  Wyomissing;  and  a  presentation  address 
by  Rev.  M.  W.  Schweitzer  by  which  a  fine  Morris  chair  and  flow- 
ers were  presented  to  the  honored  superintendent,  L.  E.  Miller, 
also  teller  in  the  Lincoln  National  Bank.  The  exercises  were 
brought  to  a  close  in  the  evening  with  a  sermon  by  Rev.  Dr.  F.  J. 
Hacker,  pastor  of  the  Reformed  Church  at  Wyomissing,  also  a 
Past  State  Pres.,  P.  O.  S.  of  A.  of  Virginia.  Mrs.  Andrew  H. 
Garber  rendered  a  splendid  solo.  The  attendance  throughout  the 
day  was  large. 

L.  E.  Miller,  Edwin  Musser,  Catharine  Stuber  Stephan,  Sue 
Andes  Reinhold,  Lillie  K.  Eitnier,  Mary  Wolf  Ditzler,  Mary  Mel- 
linger  Serena  SchaefTer  Wissler,  Martin  W.  Schweitzer,  Henry 
M.  Wolf  and  Henry  B.  Keller  are  the  living  Sunday  School  pupils 
of  1877,  twenty-nine  having  passed  to  the  great  beyond.  Most  of 
the  pupils  were  formerly  enrolled  in  the  old  New  Ephrata  and 
Academy  public  schools,  the  latter  of  which  being  on  the  Cloister 
premises  will  be  described  later. 

Extensive  religious  combinations  to  effect  a  political  object  are 
always  dangerous.  The  combinations  here,  however,  only  worked 
for  good,  politics  being  forgotten  in  the  promulgation  of  truth. 


39 


CHAPTER  XII 

John  Conrad  Beissel 

Ps.  1:6.     The  Lord  knoweth  the  way  of  the  righteous 

OHN  CONRAD  BEISSEL,  the  founder  of  the  Sev- 
enth Day  Baptists  and  the  now  prosperous  borough  of 
Ephrata,  first  saw  the  Hght  of  the  world  in  i6^,  at 
Eberbach,  a  village  on  the  Neckar,  belonging  to  a 
sub-bailiwick  of  the  domain  of  Mossbach  in  the 
Palatinate.  His  father  was  a  baker,  but  of  such  intemperate  habits 
that  he  spent  all  his  money  and  died  soon  after,  leaving  a  poor 
widow  with  a  numerous  family,  and  Conrad  his  youngest  son  was 
born  two  months  after  his  father's  death,  and  was  therefore  a  true 
opus  postumum;  by  which  orphan  birth  the  Spirit  indicated  his 
future  lone  condition  and  as  one  preordained,  he  derived  no  com- 
fort from  his  natural  kindred.  His  mother  was  a  godly  person 
and  raised  him  until  he  was  eight  years  old  when  she,  too,  died. 
From  that  time  he  led  a  sorry  life  until  he  was  old  enough  to 
learn  a  trade.  With  his  growth  of  years  he  displayed  extraordi- 
nary natural  gifts.  He  showed  a  wonderful  facility  for  learning 
many  things,  without  any  instruction,  merely  with  reflection,  his 
brother  frequently  telling  him  that  he  (Conrad)  would  yet  make 
a  fool  of  himself.  He  was  apprenticed  to  a  baker  who  also 
taught  him  how  to  play  the  violin  and  as  he  frequently  danced  at 
weddings  and  carousals,  it  was  all  the  more  wonderful  to  have 
him  become  a  Pietist. 

He  was  converted  in  171 5,  when  twenty-five  years  old.  His 
fame  as  a  baker  spread,  many  grew  jealous  and  once  at  a  guild 
banquet  he  reproved  the  others  for  their  idle  practices,  in  conse- 
quence of  which,  the  masters  managed  with  the  city  councils  to 
have  him  arrested  and  put  in  jail.  His  trial  soon  took  place  and 
no  just  cause  was  found,  so  his  accusers  declared  that  he  was  a 
Pietist  and  he  was  tried  by  an  ecclesiastical  court  of  the  clergy  of 
the  three  dominant  religions.  They  decided  to  give  him  the 
choice  to  join  one  of  these  three  religions  or  leave  the  country, 
but  the  former  was  against  his  conscience  and  he  had  to  leave 
notwithstanding  the  fact  that  his  master  and  a  Jew  made  stren- 
uous efforts  to  gain  his  pardon.  Therefore  in  1720  he  set  out  for 
America,  landing  in  autumn  at  Boston  and  because  of  the  religious 
freedom  in  Pennsylvania,  Beissel  went  to  Germantown  and  made 

40 


John  Conrad  Beissel 

friends  with  one  John  Kelpius,  a  leader  of  a  solitary  life  residing 
there. 

His  trade  of  baker  being  no  benefit  to  him  in  America,  he 
learned  the  weaver's  trade  with  Peter  Becker,  a  member  of  the 
Baptists.  These  good  people  loved  him  much  and  he  was  instru- 
mental in  arousing  many  to  a  sense  of  duty. 

In  the  fall  of  the  year  1721,  he  went  into  a  country  known  as 
Conestoga,  this  county,  and  with  the  aid  of  his  traveling  com- 
panion Stuntz  built  a  solitary  home  at  Muehlbach  or  Mill  Creek. 
Isaac  Von  Bebren  and  George  Stiefel  joined  them  soon  afterward 
and  the  latter  declared  that  they  should  observe  the  seventh  day  or 
Sabbath  and  work  on  the  first  day  or  Sunday.  His  companions 
did  not  like  this  solitary  life  and  in  a  short  time  deserted  Beissel 
who  on  his  visits  frequently  did  not  eat  for  three  days  for  his  own 
devotion  but  greatly  to  the  offense  of  a  kind  and  hospitable  people. 

Soon  afterward  Peter  Becker,  his  former  master,  was  on  a  tour 
of  preaching  baptism  and  Beissel  decided  to  humble  himself  and 
was  baptized  and  the  first  lovefeast  of  any  religious  sect  in  this 
county  was  held  on  November  12,  1724,  just  170  years  ago. 

Shortly  after  his  baptism,  Beissel  and  some  others  of  the  same 
faith  united.  Some  chose  to  call  him  a  fool  but  he  conducted 
meetings  with  astonishing  strength  of  spirit  and  was  quite  an 
orator.  The  congregation  in  September  of  that  year  observed 
their  first  Lord's  Supper  . 

He  composed  a  very  large  number  of  tunes  for  four  voices  and 
was  quite  a  poet,  his  printed  hymns  numbering  four  hundred  and 
forty-one,  many  being  quite  prophetic.  There  remain  sixty-six 
printed  discourses  and  seventy-three  spiritual  letters,  therefore 
your  humble  servant  veritably  believes  Conrad  Beissel  should  be 
given  a  more  prominent  place  in  our  history. 


41 


CHAPTER  XIII 
John  Conrad  Beissel's  Death 

Rev.  2:10.     Be  thou  faithful  unto  death  and  I  will  give  thee  a  crown  of  life 

pHN  CONRAD  BEISSEL,  originator  of  the  Ephrata 
community,  died  July  6,  1768,  in  the  77th  year  of  his 
age 

He  attended  to  his  ministerial  duties  until  within 
eight  days  of  his  departure  at  which  time  he  per- 
formed his  official  duties  at  his  last  lovefeast,  in  other  words  the 
holy  communion.  He  was  then  already  so  weak  that  on  his  way 
"he  was  so  sick  he  could  just  lie  down  and  die." 

Three  days  before  his  death  an  aged  sister  who  held  him  in  high 
esteem  came  to  her  last  moments  and  requested  Beissel  to  visit  her 
even  if  he  could  not  speak,  if  she  only  might  see  him.  Notwith- 
standing his  conflict  with  death  he  called  a  brother  to  his  aid  and 
complied  with  her  request,  soon  after  which  her  spirit  fled. 

At  the  same  time  there  was  another,  who  had  come  from  a  far 
distant  land,  and  had  but  shortly  before  become  a  sister,  in  a  low 
state  of  sickness ;  and  she  desired  of  the  Lord,  that  he  would  but 
let  her  die  with  this  righteous  man :  and  it  was  her  lot  to  depart 
before  him,  some  hours  only. 

At  length  came  the  6th  day  of  Jply  1768,  upon  which  his  time 
of  probation  was  brought  to  a  close.  In  the  morning  he  was  seen 
a  short  distance  abroad,  in  consequence  of  which,  no  one  appre- 
hended that  the  spirit's  final  flight  was  so  near  at  hand ;  neither 
could  the  powers  of  death  prostrate  him  so  far  as  to  oblige  him 
to  take  the  bed  of  sickness.  In  the  mean  time,  however,  constant 
watch  was  kept ;  for  it  was  presumed  that  strange  things  would 
yet  take  place,  and  that  the  powers  of  death  would  yet  have  much 
with  him  to  do ;  since  he  was  an  old  warrior  that  was  not  accus- 
tomed to  depend  upon  the  good  usage  of  men,  nor  to  flee  before 
the  powers  of  darkness. 

But  at  length  the  message  came  of  his  fast  approaching  end; 
when  a  number  of  persons  gathered  into  his  house :  the  brethren 
stood  nearest  around  him,  and  next  stood  the  sisters ;  and  such 
of  them  as  were  small,  stood  upon  benches  to  witness  the  last  of 
his  transitory  existence.  Of  his  approaching  end  he  was  con- 
scious ;  and  having  his  powers  of  speech,  he  conversed  of  differ- 
ent religious  matters ;  when  he  at  length  requested  of  the  brethren 
to  be  blessed,  and  taken  into  their  communion ;  which  was  assented 

42 


JOHN  CONRAD  BEISSEL'S  DEATH 

to,  and  prayer  pronounced  with  the  laying  on  of  hands,  after 
which  all  the  brethren  gave  him  the  kiss  of  peace  upon  the  way. 

He  was  then  persuaded  to  lie  down  upon  his  bench,  when  he 
was  heard  to  repeat  several  times  the  words,  "O  way!  O  way! 
O  ivoonder!  O  woonder!"  upon  which  his  voice  failed,  and  soon 
after  he  fell  quietly  asleep.  Then  was  the  saying  of  old  remem- 
bered, "My  father,  my  father,  the  Chariot  of  Israel,  and  the 
horsemen  thereof."  (See  2  Kings  2:12.)  Yet  no  one  was  seen 
to  shed  tears,  for  there  was  within  all  an  inward  emotion  of 
thanksgiving  unto  God,  that  he  with  so  much  mercy,  after  a  so 
long  continued  martyrdom,  had  delivered  his  servant,  from  the 
death  of  the  natural  body. 

The  words  which  he  made  use  of,  are  in  identical  English :  O 
woe !  O  woe !  O  wonder !  O  wonder !  Under  what  reflections  he 
repeated  those  words,  can  of  course  only  be  conjectured.  If  his 
modes  of  expression,  as  found  in  his  writings,  can  to  any  degree 
be  relied  on,  in  solving  the  mystery,  there  is  reason  to  believe  that 
he  in  the  first  place,  had  reference  to  the  destiny  of  the  wicked; 
and  in  the  second,  to  the  salvation  of  the  righteous.  This  conclu- 
sion, would  fully  agree  with  different  subjects,  which  near  his 
last  engaged  his  mind. 

In  person  he  was  small,  yet  well  formed ;  in  features,  his  fore- 
head was  high,  his  nose  prominent,  and  his  eyes  sharp.  His  ap- 
pearance generally  made  the  impression  upon  others,  that  he  was 
a  man  of  deep  and  profound  thought.  Otherwise  he  had  excel- 
lent natural  talents,  that  under  favorable  circumstances,  he  might 
have  become  one  of  the  most  learned  men.  Many  through  his 
labors,  were  awakened  to  a  spiritual  life ;  and  many  strove  earn- 
estly to  follow  in  his  footsteps,  but  could  not  keep  equal  pace ;  for 
he  had  given  himself  so  far  out  of  his  own  hands,  both  naturally 
and  spiritually,  that  he  lived  in  a  singular  narrowed-up  way,  that 
continued  to  the  close  of  his  life.  In  accordance  with  the  dictates 
of  his  conscience  he  lived  and  died  in  a  single  state  of  life,  and 
owned  no  property. 

He  was  born  in  the  year  1609,  his  repentance  was  brought  about, 
without  any  human  agency,  in  the  year  171 5,  in  the  25th  year  of 
his  age.  His  whole  age  he  brought  to  jy  years,  4  months,  and  6 
days. 

If  it  had  been  possible  to  develop  and  control  the  natural  talents 
and  the  spiritual  along  certain  lines  there  is  no  conjecture  as  to  the 
ultimate  and  inestimable  greatness  of  men  of  this  type.  He  was 
great  beyond  comparison  in  his  sphere.  Surely  his  efforts  were 
indefatigable  to  do  the  right  as  he  believed  God  gave  him  power 
to  know  the  right,  to  exercise  a  sincerity  of  purpose  worthy  of 
consideration  and  emulation. 

43 


The  Ephrata  Cloister 

The  death  of  Beissel  was  followed  by  some  internal  dissensions 
as  he  was  the  leading  spirit  with  an  iron  hand.  The  new  prior 
was  of  a  retiring  disposition  and  very  meek  and  unassuming  and 
the  time  of  aggressive  policy  in  the  community  life  was  past. 
This  is  not  said  to  detract  from  the  culture  and  scholarly  traits  of 
Peter  Miller,  his  successor. 


44 


Peter  Miller's  Tombstone,  Virtually  Secretary  of  State.     Translated 
Declaration  of  Indedendence  into  Seven  Languages 


CHAPTER  XIV 

Peter  Miller 
Matthew  5:44.     Love  your  enemies 


ETER  jMILLER  was  the  son  of  a  Reformed  minister, 
born  early  in  the  year  1710  at  Altzborn  Oberant, 
Kaiserlautern  in  the  Palatinate.  He  was  educated  at 
Heidleberg  University,  where  he  graduated  as  an 
honor  student  with  a  skillful  training  in  theology  and 
law,  alike,  afterwards  elected  a  member  of  the  American  Philo- 
sophical Society.  In  his  twentieth  year  he  responded  to  a  call  for 
clergymen  from  Pennsylvania,  where  he  arrived  August  28,  1730, 
and  was  ordained  in  November,  becoming  pastor  of  the  Tulpe- 
hocken  Church  between  Womelsdorf  and  Myerstown  where  there 
was  a  union  congregation  of  Lutherans  and  Reformed  made  up 
of  Germans,  many  of  whom  lived  in  the  Cocalico  valley  and 
Bucherthal  in  the  upper  Conestoga  country. 

Peter  Miller  was  tall  of  stature,  with  a  kindly  face,  friendly 
manner,  distinguished  looking,  open  hearted  toward  those  to 
whom  he  took  a  liking.  He  was  modest  and  extremely  meek. 
Many  visiting  strangers  always  tried  to  get  an  introduction  to  him, 
seeking  his  society,  some  for  reputation's  sake,  others  to  mix  with 
culture  and  refinement,  others  because  they  recognized  him  as  a 
man  of  much  learning,  an  expert  linkuist  and  had  much  theologi- 
cal training. 

His  disposition,  in  addition  to  the  pietistic  simplicity  of  char- 
acter and  kndness  of  manner,  was  open,  frank,  affable,  easy  of 
access  and  entertaining,  instructive  and  agreeable  in  conversation. 
He  was  judicious,  sensible,  well  informed,  easy  and  cheerful,  a 
man  who  had  received  from  God  most  remarkable  gifts  and  sound 
judgment  and  on  account  of  that,  carried  great  weight  with  him 
into  whatever  sphere  he  might  turn  calling  for  honorable  sacred 
performance  of  duty  to  God  and  man. 

Yet  when  Jaebez  (Peter  Miller)  assumed  management  of  the 
Ephrata  Community  the  settlement  was  already  on  the  decline 
due  to  conditions  not  to  Miller. 

When  the  American  Revolution  broke  out,  Congress  needed  to 
find  a  trustworthy  scholar  to  translate  the  diplomatic  correspond- 
ence into  different  tongues  of  Europe.  Many  who  had  the  ability 
were  suspected  or  being  fugitives  or  Tories.  This  being  true  of 
the  clergy  of   the   Established   Church.     At  this   time,   Charles 

45 


The  Ephrata  Cloister 

Tompson  thought  of  Jaebez.  The  offer  was  made  to  him  to  do 
this  work.  He  promptly  accepted  and  didn't  receive  a  penny  for 
his  services,  all  of  which  appears  as  a  matter  of  record. 

This  humble  recluse  of  Ephrata  translated  the  Declaration  of 
Independence  into  seven  different  languages  and  sent  it  to  the 
different  courts  of  Europe,  the  work  being  done  in  a  cabin  shown 
in  this  book,  possibly  most  of  it  by  the  light  of  a  schmaltz-lamppe 
(fed  licht),  lard  lamp. 

Surely  the  services  rendered  by  Jaebez  can  hardly  be  estimated 
at  the  present  time.  He  was  alike  author  of  a  song  book,  an  ex- 
pert proof  reader,  and  translator  of  the  Mennonite  Martyr's  Mir- 
ror, upward  of  1500  pages.  The  making  of  the  paper,  setting  the 
type,  printing,  translating  and  binding  of  which  occupied  more 
than  a  dozen  men  over  two  and  a  half  years. 

Peter  Miller  was  well  known  to  Washington  by  whom  he  was 
greatly  respected.  It  is  said  and  handed  down  from  generation 
to  generation  that  Washington  visited  the  Cloister  on  three  dif- 
ferent occasions,  being  received  by  Miller  and  the  Ephrata  Com- 
munity at  the  west  end  of  the  Saron.  His  favorite  chair  can  be 
seen  in  the  Saron. 

Jaebez  exercised  great  diligence  and  activity  as  well  as  foster- 
ing care  of  the  mission  churches  or  congregations  west  of  the 
Susquehanna  and  his  interest  continued  until  his  death  ensued. 
His  love  and  solicitude  for  the  churches  at  Bermudian  and  An- 
tietam  were  very  marked  even  in  his  declining  years. 

A  few  years  prior  to  his  death  he  fractured  his  hip  by  a  severe 
fall  and  so  lamed  him  that  any  journey,  let  alone  pilgrimages, 
were  out  of  the  question.  Little  is  known  of  his  latter  days.  He 
died  September  25,  1796,  aged  86  years  and  9  months,  having 
lived  on  some  borrowed  time.  Truly  his  days  were  "many"  and 
useful.  Some  time  before  his  departure  from  this  life  his  health 
was  poor  and  it  is  reported  that  he  had  a  second  fall  causing  him 
to  take  his  bed  until  the  day  he  died.  His  remains  were  interred 
besides  the  grave  of  Beissel.  A  large  and  sad  funeral  ensued.  A 
terrific  storm  broke  upon  the  concourse  which  was  in  attendance, 
a  suitable  sermon  being  delivered  with  the  text  from  Rev.  XIV: 
12:13  ^s  a  basis  of  eulogy. 

"Here  is  the  patience  of  the  saints ;  here  are  they  that  keep  the 
commandments  of  God  and  the  faith  of  Jesus." 

"And  I  heard  a  voice  from  heaven  saying  unto  me.  Write, 
Blessed  are  the  dead  which  die  in  the  Lord  from  henceforth. 
Yea  saith  the  Spirit  that  they  may  rest  from  their  labors  and  their 
works  do  follow  them." 

He  was  also  the  author  of  the  Chronicon  Ephratense.  Truly 
Peter  Miller  needs  no  monument  to  be  remembered  but  deserves 
one  for  services  rendered  to  God  and  man. 

46 


Peter  Miller 

It  is  said  that  the  following  was  penned  by  Francis  Hopkinson; 

TO  PETER  MILLER  AT  EPHRATA 

The  Eternal  God  from  His  exalted  throne 
Survej^s  at  once  earth,  heaven  and  worlds  unknown, 
All  things  that  are  before  His  piercing  eye 
Like  the  plain  tracings  of  a  picture  lie; 
Unuttered  thoughts,  deep  in  the  heart  concealed, 
In  strong  expression  stands  to  Him  revealed. 
Thousands  and  twice  ten  thousands  every  day 
To  Him  a  feigned  or  real  homage  pay: 
Like  clouds  of  incense  rolling  to  the  skies. 
In  various  forms  thtir  supplications  rise. 
Their  various  forms  to  Him  no  access  gain 
Without  the  heart's  true  incense,  all  are  vain; 
The  suppliant's  secret  motives  there  appear, 
The  genuine  source  of  every  offered  prayer. 

Some  place  Religion  on  a  throne  superb. 

And  deck  with  jewels  her  resplendent  gray; 

Painting  and  sculpture  all  their  powers  display. 

And  lofty  tapers  shed  a  lambent  ray. 

High  on  the  full  toned  organ  swelling  sound. 

The  pleasing  anthem  floats  serenely  round; 

Harmonious  strains  their  thrilling  powers  combine 

And  lift  the  soul  in  ecstacy  divine. 

In  Ephrata's  deep  gloom  you  fix  your  seat 

And  seek  religion  in  the  dark  retreat. 

In  sable  weeds  you  dress  the  heaven  born  maid, 

And  place  her  pensive  in  the  lonely  shade; 

Recluse  unsocial,  you  your  hours  employ 

And  fearful  banish  every  harmless  joy. 

Each  may  admire  and  use  their  favorite  form, 

If  Heaven's  own  flame  their  glowing  bosoms  warm. 

If  love  divine  of  God  and  man  be  there, 

The  deep  felt  want  that  forms  the  ardent  prayer. 

The  grateful  sense  of  blessings  freely  given 

The  boon  unsought,  unmerited  of  heaven. 

'Tis  true  devotion — and  the  Lord  of  love. 

Such  prayers  and  praises  kindly  will  approve, 

Whether  from  golden  altars  they  arise. 

And  wrapt  in  sound  and  incense  reach  the  skies; 

Or  from  your  Ephrata  so  meek  and  low. 

In  soft  and  silent  aspirations  flow, 

O  let  the  Christian  bless  that  glorious  day, 
When  outward  forms  shall  sure  be  done  away, 
When  we  in  spirit  and  in  truth  alone. 
Shall  bend  O  Lord!  before  thy  awful  throne 
And  thou  our  purer  worship  shall  approve 
By  sweet  returns  of  everlasting  love. 


47 


CHAPTER  XV 
Laying  Corner-Stone  for  Monument 

Exodus  3:15.     This  is  my  memorial  to  all  generations 

piE  following  is  a  short  account  of  the  laying  of  the 
corner-stone  of  the  proposed  monument  at  Mt.  Zion, 
Sept.  nth,  1845. 

On  the  4th  of  July,  1843,  a  movement  was  made  to 
have  a  monument  erected  at  the  bury-ground  on  Mt. 
Zion,  where  many  of  the  first  settlers  of  Ephrata  rest,  and  whose 
graves  bear  different  marks  of  respect  and  love  from  those  left 
behind.  The  soldiers  buried  in  this  ground  up  to  the  year  1843, 
had  nothing  but  the  recollections  of  a  few  old  citizens,  and  the 
time-worn  inscription  on  a  pine  board,  6  in.  wide  and  6  fet.  long, 
placed  over  the  entrance  to  where  lay  the  remains — many  in  one 
grave,  and  altogether  occupying  about  as  much  space  as  is  usually 
allotted  to  twenty  graves  at  this  period.  The  board  bears  this  in- 
scription : 

"Hier  ruhen  die  Gebeine  von  viel  Soldaten" 

which  means  "Here  rest  the  remains  of  many  soldiers" — a  simple 
but  touching  memorial. 

At  this  time  a  society  was  formed  for  erecting  the  proposed 
monument,  at  the  head  of  which  was  Joseph  Konigmacher,  Esq., 
of  Ephrata.  Slowly  and  carefully  did  they  work  until  on  Sept. 
nth,  1845,  the  following  imposing  and  solemn  ceremonies  took 
place,  being  the  anniversary  of  the  Battle  of  Brandywine,  Sept. 
nth,  1777,  an  encampment  of  soldiers  which  was  commenced  on 
Tuesday,  on  the  open  space  in  which  Mt.  Zion  is  located. 

The  peaceful  abode  of  the  pious  and  learned  fathers  of  Ephrata 
had  rarely  been  the  scene  of  strong  worldly  gatherings.  The  val- 
ley had  often  resounded  to  the  almost  heavenly  music,  written  by 
Father  Beissel,  the  head  of  the  institution.  None  but  those  who 
had  heard  the  music,  were  able  to  judge  of  its  effects.  Those  who 
had  heard  it,  spoke  of  it  as  realizing  their  fancy  of  the  song  of 
angels.  But  this  occasion  brought  into  the  lovely  place  for  the 
third  time  the  men  of  battle,  and  thousands  of  the  young  and  old 
of  the  county  and  those  adjoining. 

Among  the  strangers  present  were  Col.  Scott,  of  New  Bruns- 
wick, N.  J.,  and  his  interesting  sister,  Miss  Hannah  Scott.  She 
was  then  about  80  years  of  age,  yet  healthful,  cheerful  and  active. 

48 


Laying  Corner-stone  for  Monument 

She  was  here  while  the  sick  soldiers  were  in  the  society's  houses. 
Her  father,  Dr.  Scott,  afterwards  Surgeon  General  of  the  army, 
was  one  of  the  three  physicians  who  had  care  of  the  sick  and 
wounded  soldiers,  and  he  brought  thither  his  family.  Miss  Scott 
was  then  nearly  twelve  years  of  age,  and  her  memory  was  very 
distinct  upon  many  events,  especially  as  it  was  subsequently  re- 
freshed by  conversations  with  her  father. 

At  lo  o'clock  there  was  a  review  of  the  soldiery  of  his  Excel- 
lency, the  Governor  of  the  Commonwealth,  Hon.  Francis  R. 
Shunk,  who,  with  part  of  his  staff  and  Cabinet,  had  come  to  assist 
in  the  ceremonies  of  the  day.  After  the  review,  the  military 
formed  around  the  site  of  the  monument,  when  the  Rev.  Daniel 
Hertz  oft'ered  a  prayer. 

Mr.  Fagan,  a  marble  mason  of  Lancaster,  then  put  into  the 
Governor's  hands  some  implements,  when  his  Excellency  ad- 
dressed the  immense  assemblage  in  English,  on  the  nature  of  the 
ceremony  and  the  object  of  the  monument.  He  then  read  a  list 
of  papers  about  to  be  deposited,  and  turned  and  addressed  the 
company  in  German.  Both  addresses  were  appropriate  and  stir- 
ring. The  ceremonies  having  been  concluded,  the  miltary  formed 
and  received  the  Governor,  the  Orator  of  the  day,  the  President 
of  the  day,  the  Secretary  of  the  Commonwealth,  the  President  of 
the  Society,  the  Treasurer  of  the  State,  the  Clergy  and  others 
(the  present  President  walking  with  the  President  at  that  time). 
The  whole  body  then  moved  towards  an  adjacent  grove,  where  a 
rostrum  had  been  erected  and  seats  provided  for  a  goodly  number. 

After  the  company  had  seated,  the  military  was  formed  on  the 
outside,  and  the  Rev.  Mr.  Buchanan  opened  the  meeting  with 
prayer.  The  President  of  the  day.  Col.  Scott,  of  New  Jersey, 
then  made  a  very  touching  and  eloquent  address,  and  introduced 
Joseph  R.  Chandler,  who  delivered  an  oration ;  after  which  Mr. 
J.  Beck,  the  Principal  of  Lititz  Academy,  spoke  for  a  considerable 
time  in  German.  His  address  was  fervent,  eloquent  and  stirring. 
and  his  appeal  to  the  spirit  of  the  dead,  and  to  one  venerable  man 
present,  who  was  at  the  Battle  of  Brandywine,  was  touching  in 
the  highest  degree.  The  ceremonies  of  the  morning  were  closed 
with  a  fervent  prayer  and  benediction  by  the  Rev.  Mr.  Wooley,  of 
Lititz,  a  clergyman  well  known  and  respected  in  Philadelphia.  At 
half  past  3  p.  m.  an  historical  address  was  delivered  by  George  W. 
McElroy,  Esq.,  of  Lancaster.  It  was  a  beautiful  compend  of  the 
story  of  the  valley  and  the  hill,  eloquent  and  gratifying. 

Among  the  military  were  two  companies  from  Philadelphia, 
one  of  which  was  commanded  by  Col.  Murphy.  We  believe  none 
visited  the  beautiful  valley  for  the  first  time  on  that  occasion,  that 
did  not  feel  delighted  with  the  place,  and  spoke  favorably  and 
■encouragingly  of  the  project. 

49 


CHAPTER  XVI 
Incorporation  of  Ephrata  Borough 

Gen.  4:17.     And  He  Builded  a  City 

N  application  for  the  incorporation  of  Ephrata  into  a 
borough  was  presented  to  Quarter  Sessions  Court, 
April  20th,  1 89 1.  The  application  was  the  outcome  of 
the  agitation  of  the  two  months  prior.  Of  the  298 
property  holders  of  the  town,  170  had  signed  the  peti- 
tion, but  of  course,  as  in  all  progressive  movements,  a  counter 
petition  was  originated  and  circulated,  and  presented  in  opposition 
at  Court,  with  102  names  attached,  a  number  of  whom  were  non- 
residents. Messrs.  Brown  and  Hensel  represented  the  petitioners, 
and  Messrs.  Steinmetz,  Malone  and  Whitson  were  attorneys  for 
the  remonstrants. 

During  the  ten  years  prior  to  this  move  the  town  had  a  rate  of 
growth  of  about  300  per  cent.  The  population  at  the  time  of  in- 
corporation was  about  2200.  A  bank,  four  churches  and  various 
industries  desired  the  advantages  of  municipal  privileges ;  a  police 
system  was  needed;  better  school  facilities,  graded  streets  and 
suitable  pavements. 

According  to  announcement  a  meeting  was  held  in  Mentzer's 
Hall  on  Saturday  afternoon,  February  14th,  1891,  to  define  the 
boundaries  of  the  new  borough  of  Ephrata.  There  was  a  large 
attendance  of  property  holders  and  great  interest  was  manifested 
in  the  movement.  The  advantages  of  having  borough  regulations 
were  presented  and  fully  explained.  The  spirit  of  the  meeting, 
was  good  and  the  sentiment  in  favor  of  the  advance  movement 
was  almost  unanimous,  but  very  few  making  exceptions  to  the 
step.  Messrs.  George  Wise,  John  R.  Messner,  J.  B.  Kellar,  J.  J. 
Baer  and  J.  B.  Eshleman  were  appointed  a  committee  to  make  a 
draft  of  the  proposed  lines.  George  A.  Kemper,  of  Akron,  was 
the  surveyor,  and  the  entire  work  was  performed  with  promptness 
and  little  or  no  opposition  from  the  property  holders  along  the  line 
surveyed,  almost  all  being  anxious  to  be  included  in  the  borough 
limits. 

The  petition  for  the  incorporation  of  our  town  into  a  borough 
having  gone  through  all  the  preliminary  stages,  the  Court  on  Sat- 
urday afternoon,  August  22d,  1891,  made  a  decree  incorporating, 
it  into  a  borough.  Judge  Patterson  issuing  the  decree. 

60 


Incorporation  of  Ephrata  Borough 

An  editorial  from  the  Ephrata  Reviezv,  August  28th,  1891,  says : 
"At  last  the  wish  of  our  citizens  has  been  granted  and  we  are  an 
incorporated  borough.  If  we  citizens  perform  our  duties  consci- 
entiously and  with  a  desire  for  realizing  the  best  good  to  the 
greatest  number,  we  will  soon  reap  the  advantages  to  be  derived 
from  incorporation.  It  is  now  necessary  to  elect  to  the  several 
borough  offices,  men  who  will  advance  the  interests  of  the  town. 
If  they  are  wise  and  prudent,  our  streets  and  sidewalks  will  soon 
be  in  better  condition  than  at  present,  and  at  a  cost  but  little  in  ad- 
vance of  our  past  taxation  for  road  purposes.  An  economical  and 
wise  borough  council  can  soon  put  into  operation  plans  whereby 
our  streets  can  be  lighted,  our  schools  better  regulated,  and  the 
town  well  supplied  with  water.  These  are  questions  of  the  great- 
est importance,  and  must  be  met  now  and  discussed  and  acted 
upon." 

The  first  borough  election  was  held  at  the  public  house  of  L. 
E.  Royer  in  Ephrata,  on  Tuesday,  September  15th,  1891,  between 
the  hours  of  7  A.  M.  and  7  P.  M.  The  following  officers  having 
been  appointed  by  the  Court  officiated:  Judge,  H.  C.  Gemperling; 
Inspectors,  John  H.  Spera  and  A.  B.  Urich;  F.  S.  Klinger  and 
W.  K.  Mohler  were  chosen  as  Clerks.  This  special  election  was 
to  elect  officers  to  serve  until  the  regular  election  in  February  fol- 
lowing. The  total  number  of  votes  cast  was  443,  and  was  quite 
large  in  consideration  that  the  registered  voters  numbered  536. 
No  party  tickets  were  settled  by  primary  election  or  caucus,  and 
the  election  was  very  quiet,  there  being  no  disorder  of  any  kind, 
though  there  was  considerable  electioneering  done.  The  candi- 
dates for  councilmen  were  most  numerous,  as  there  were  seven- 
teen persons  who  aspired  to  an  office  for  which  six  could  be 
elected.  The  entire  list  of  candidates  numbered  forty-eight.  The 
successful  candidates  were  as  follows :  Burgess,  G.  S.  Wise ; 
Council,  J.  B.  Brugger,  G.  F.  Groff,  J.  J.  Baer,  J.  S.  Spangler, 
Joseph  Cooper  and  A.  W.  Mentzer ;  School  Directors,  C.  B.  Kel- 
ler, J.  M.  Shaeffer,  J.  Frank  Eckert,  Samuel  R.  Hess,  Levi  S. 
Landes  and  Wm.  Heilig ;  Judge  of  Elections,  John  A.  Heyser ; 
Inspectors,  H.  H.  Stroble  and  B.  F.  Emmert ;  Assessor,  Samuel 
R.  Nagel ;  Assistant  Assessors,  Edwin  Konigmacher  and  David 
Kraatz ;  Tax  Collector,  Levi  B.  Snader;  Auditor,  J.  J.  Yeager; 
Constable,  H.  W.  Gier. 

On  Friday  evening,  September  i8th,  following  the  first  borough 
election,  the  newly  elected  Borough  Council  held  a  preliminary 
meeting  at  the  Eagle  Hotel  for  the  purpose  of  organization.  S.  L. 
Sharp,  resident  Justice  of  the  Peace,  was  in  attendance  and  ad- 
ministered the  oath  of  office.  Burgess  George  S.  Wise  presided. 
Hon.  J.  Hay  Brown,  Esq.,  of  Lancaster,  was  elected  Borough 
Solicitor,  and  promised  to  explain  the  duties  of  Council  on  Thurs- 

51 


The  Ephrata  Cloister 

day  evening,  September  24th.  S.  L.  Sharp,  Esq.,  was  elected 
Clerk.  Much  laborious  and  disagreeable  work  was  necessarily- 
well  performed  by  the  first  set  of  Councilmen,  and  to  them  belong 
much  credit  for  their  bold  stand  in  the  new  enterprise. 

The  present  ofiicer  of  the  borough  (1901)  are:  Burgess,  W.  K. 
Mohler ;  Councilmen,  Jacob  S.  Spangler,  George  Groff ,  A.  P. 
Snader,  J.  B.  Brugger,  George  Mohler  and  J.  J.  Baer;  Clerk  of 
Council,  W.  L.  Bixler;  Justices  of  the  Peace,  W.  K.  Seltzer  and 
S.  L.  Sharp ;  High  Constable,  Wm.  Dunn ;  Constable,  H.  W.  Gier. 

The  town  has  enjoyed  general  prosperity  and  has  made  rapid 
strides  of  improvement  since  its  organization.  The  Board  of 
School  Directors  immediately  set  to  v/ork  and  built  a  fine  eight- 
roomed  school-house  at  a  cost  of  over  $15,000,  and  Prof.  H.  E. 
Gehman,  with  an  able  corps  of  teachers,  was  elected  principal. 
He  graduated  the  first  class  from  the  Ephrata  High  School  in 
1893-94.  It  consisted  of  five  young  men  and  three  young  ladies, 
all  of  whom  were  exceptionally  bright.  The  most  notable  and 
marvelous  change  due  to  incorporation  is  the  educational  work, 
and  too  much  can  not  be  said  for  all  the  members  of  the  School 
Board  and  the  honest,  conscientious  work  of  Prof.  Gehman  and 
his  corps  of  instructors,  as  we  have  officially  been  ranked  at  the 
head  of  schools  in  this  county.  Thus  may  it  ever  be,  let  results 
prove  the  system  and  no  one  will  dare  raise  his  voice  against  the 
most  glorious  of  our  free  institutions. 

The  town  of  Ephrata  is  nicely  laid  out,  though  somewhat  ir- 
regularly, and  lies  on  the  north  and  west  of  the  Ephrata  hills,  and 
by  the  Lancaster  papers  is  often  called  the  "mountain  town," 
whilst  writers  in  magazines  and  the  daily  press  have  termed  it  the 
"quaint  and  quiet  village."  Suffice  it  to  say  that  Ephrata  has 
nicely  graded  streets,  fine  pavements,  elegant  homes,  good  water, 
excellent  schools,  plenty  of  churches  and  societies,  and  is  ever 
hospitable  to  all  respectable  visitors.  In  fact,  there  is  that  warmth 
of  greeting  with  our  people,  that  all  strangers  are  loath  to  leave 
us  when  once  here.  It  has  had  a  steady  growth,  such  as  can  with- 
stand the  shocks  of  time  and  a  financial  crisis  without  much  dis- 
tress. We  are  therefore  not  of  a  mnsliroom  growth,  but  staple, 
productive,  intelligent,  progressive,  active,  energetic,  and  awake 
to  true  citizenship,  the  highest  aim  of  man  after  the  saving  of  his 
soul.  Much  more  might  be  said  as  to  the  general  push  of  the 
citizens  and  the  unconscious  working  together  of  the  same  forces. 
When  a  new  venture  is  proposed,  it  is  generally  well  discussed  and 
made  plain  to  all  before  it  is  adopted,  hence  the  few  downright 
failures  in  whatever  Ephrata  has  undertaken  to  do. — S.  G.  Z. 


Poem  Commerative  of  Soldiers 

A  POEM 

Commemorative  of  the  Soldiers  buried  at  Ephrata,  Pa. 

By  Adelaide  A.  Conger. 

"I  am  the  Resurrection  and  the  Life, 

And  though  man  die,  yet  shall  he  live  again !" 

This  being  so,  may  not  the  purple  air 

Be  filled  with  forms  of  men  who  once  were  slain? 

Who  died  that  we,  their  sons,  might  live  and  breathe, 
The  air  of  freedom,  both  on  land  and  sea. 

And  proudly  fling  on  every  breeze  that  blows, 
The  stars  and  stripes,  the  banner  of  the  free. 

We  love  to  sing  the  songs  they  used  to  sing. 
And  which  from  memory  cannot  depart. 

Electric  fires  from  their  past  lives  leap  down. 
And  light  the  altar  in  each  living  heart. 

As  years  roll  down  on  Time's  resistless  tide. 
And  onward  sweep  to  the  great  living  head. 

May  we  commemorate  as  now  we  do — 
Heroic  virtues  of  these  soldiers  dead. 

May  they  to  us  as  beacon  lights,  lead  on 

To  lofty  purpose  and  to  actions  brave. 
And  find  unstained  and  pure  within  our  hands. 

The  freedom  which  they  gave  their  lives  to  save. 

On  blood-stained  fields  of  Brandy  wine  they  fell. 
As  falls  the  wheat  before  the  reaper's  blade. 

Or  as  the  leaves  by  wintry  blasts  are  strewn. 
And  on  the  bosom  of  the  earth  are  laid. 

Four  hundred  of  the  men  who  fell  that  day. 
On  which  the  issues  of  the  battle  turned, 

Were  brought  by  loving  hands  to  this  sweet  vale, 
And  given  the  care  their  sacrifice  had  earned. 

And  to  the  sisters  who  by  constant  care 

Smoothed  soft  the  pillow  of  each  dying  son. 

To  one  and  all  we  pay  this  tribute  just: 

Thou  faithful  servant,  well  thy  work  was  done. 

And  as  the  breath  from  each  worn  frame  went  out, 
Like  light  of  lamps  in  which  the  oil  is  spent, 

Within  the  gracious  arms  and  on  the  breast 
Of  Mother  Earth,  dust  unto  dust,  is  lent. 

Lent  till  the  resurrection  morning  dawns, 

And  worlds  on  worlds  like  wax  shall  melt  away, 

And  all  the  ills  and  gloom  of  mortal  life. 
Be  lost  in  light  of  everlasting  day. 

63 


First  Observance  of  Patriots'  Day 

Sleep  on,  brave  hearts  beneath  the  stars,  sleep  on; 

Earth  unto  earth,  dust  unto  dust  is  given, 
Their  bugle  call  is  stilled,  the  moans  have  ceased, 

The  soldier  finds  his  rest  and  crown  in  Heaven. 

— From  Patriot's  Day  Souvenir,  1895. 

The  first  annual  observance  of  Patriot's  Day  on  Tuesday,  Sep- 
tember nth,  1894,  will  pass  down  upon  the  annals  of  the  historic 
community  of  Ephrata,  as  one  of  the  brightest  and  best,  as  well 
as  the  most  memorable  of  days.  The  people  of  the  borough  and 
surrounding  towns,  also  numbers  from  a  distance,  turned  out  in 
vast  crowds  to  join  the  Trustees  of  the  Monument  Association 
and  the  General  Executive  Committee  in  the  celebration  of  Patri- 
ot's Day,  a  day  set  apart  by  the  Association  for  suitable  observ- 
ance in  memory  of  the  Revolutionary  soldiers  brought  here  after 
the  battle  of  Brandywine,  whose  remains  lie  buried  in  the  Zion's 
Hill  of  the  noted  Cloister  grounds  and  possessions. 

A  general  Executive  Committee  of  fifteen  or  twenty  citizens, 
was  chosen  to  assist  the  Association  and  all  concerned  can  feel 
elated  with  the  success  of  the  affair.  The  exercises  of  the  day 
took  place  in  the  orchard  grove  adjoining  Mount  Zion  cemetery, 
where  as  is  well  known,  there  are  buried  nearly  two  hundred 
sturdy  patriots  of  the  Revolution,  who  were  brought  to  the  Eph- 
rata Cloister  in  a  sick  and  wounded  condition,  after  the  battle  of 
Brandywine,  and  who  subsequently  died.  A  movement  to  build 
a  monument  had  been  started  in  1845,  but  owing  to  mismanage- 
ment and  a  lack  of  funds,  no  more  than  the  base  of  the  sacred 
shaft  was  built  at  that  time. 

Of  the  original  Trustees  of  the  Monument  Association,  only 
three  survive,  viz :  William  Spera,  Christian  Smith  and  Jerre 
Mohler.  About  three  years  ago  these  survivors  of  the  old  asso- 
ciation resolved  to  make  an  efifort  to  complete  the  memorial,  and 
last  year's  demonstration  marks  a  fitting  start  toward  the  realiza- 
tion of  their  hopes  and  desires.  In  honor  of  the  occasion  the 
stores  and  places  of  business  of  the  borough  were  closed  and  a 
general  holiday  air  prevailed.  Qunite  a  number  of  residences  and 
business  places  in  the  several  streets  were  handsomely  decorated 
with  the  national  colors.  Many  persons  in  the  vast  crowds  wore 
the  national  emblems  conspicuously,  all  of  which  added  enchant- 
ment to  patriotism. 

The  programme  of  the  day  included  a  parade,  composed  as 
follows :  Chief  Marshal,  Captain  H.  C.  Gemperling  and  six  aids ; 
Reamstown  Band ;  Major  Ricksecker  Post,  G.  A.  R.,  of  Lincoln ; 
Mountain  Springs  Rifles ;  Washington  Camp,  590,  P.  O.  S.  of  A., 
of  Rothsville ;  Washington  Camp,  227,  P.  O.  S.  of  A.,  of  Ephrata ; 
Columbia  Band,  of  Stevens;  Clay  Lodge,  No.  915,  L  O.  O.  F.,  of 
Lincoln;  Representatives  of  Ephrata  School  Board;  Caernarvon 

54 


The  Ephrata  Cloister 

Band ;  the  Ephrata  Schools,  nine  in  number,  and  teachers ;  Pioneer 
Fire  Company,  of  Ephrata ;  Ephrata's  noted  band ;  Ephrata 
Lodge,  406,  I.  O.  O.  F. ;  twenty  carriages,  with  members  of  the 
Association,  the  Executive  Committee,  clergy  and  speakers,  and  a 
number  of  mounted  men,  all  making  a  large  and  imposing  parade, 
which  was  viewed  by  several  thousand  citizens  and  visitors,  who 
were  much  pleased  with  the  splendid  display. 

The  schools  of  Lincoln  and  Hinkletown  had  also  been  closed 
to  give  the  pupils  a  chance  to  have  an  object  lesson  in  history. 

Upon  arrival  at  the  monument.  Dr.  D.  R.  Hertz,  Chairman  of 
the  Executive  Committee,  opened  the  day's  exercises.  Prayer  was 
offered  by  Rev.  A.  L.  Shannon,  of  the  U.  B.  Church,  and  Jere. 
Mohler,  the  honored  president  of  the  association,  welcomed  the 
great  concourse  of  people  in  a  most  fitting  manner.  "America" 
was  then  sung  by  the  assemblage,  after  which  Rev.  Dr.  J.  H. 
Dubbs,  of  the  Theological  Seminary,  Lancaster,  delivered  the 
memorial  address,  which  was  a  most  eloquent  and  fitting  tribute, 
and  was  greeted  with  continued  applause,  and  at  its  close,  the 
noon  hour  having  arrived,  the  exercises  of  the  morning  closed 
with  the  benediction  of  Rev.  S.  Schweitzer,  of  the  First  Reformed 
Church. 

Rev.  F.  Pilgrim,  of  Bethany  Reformed  Church,  opened  the 
exercises  of  the  afternoon  with  an  invocation,  after  which  A.  F. 
Hostetter,  Esq.,  of  the  Lancaster  Bar,  was  introduced,  and  deliv- 
ered the  historical  address,  which  was  a  fine  production,  and  duly 
appreciated  by  the  many  willing  and  eager  listeners.  After  sev- 
eral patriotic  selections  by  the  bands,  brief  addresses  were  made 
by  Rev.  Pilgrim,  M.  S.  Fry,  Clerk  of  Quarter  Sessions  Court,  and 
Jere.  Mohler,  after  which  the  afternoon's  exercises  were  formally 
closed  with  the  benediction  by  Rev.  B.  G.  Welder,  of  the  Reams- 
town  Lutheran  Church. 

The  excellent  drilling  by  the  Mountain  Springs  Rifles  was  a 
feature  of  the  day. 

In  the  evening  an  open  air  concert  was  held  in  the  vacant  lot 
adjoining  the  public  school  building  on  Franklin  Street  in  the  bor- 
ough of  Ephrata.  The  Ephrata,  Caernarvon  and  Reamstown  cor- 
net bands  rendering  their  choicest  selections,  all  of  which  were 
highly  appreciated. 

The  feature  of  the  evening  was  the  grand  display  of  fireworks. 
A  handsome  souvenir  in  the  shape  of  a  pamphlet,  finely  illustrated, 
containing  a  history  of  the  association,  a  sketch  of  the  Cloister, 
and  noteworthy  facts  of  Ephrata  borough  was  sold  in  large  num- 
bers. The  projector  of  this  scheme  was  the  late  Dr.  D.  Rhine 
Hertz. 

An  editorial  in  the  Ephrata  Reviczv  of  that  time  says:  "The 
weather  could  not  have  been  more  delightful  than  that  of  Tuesday 

55 


The  Ephrata  Cloister 

for  the  first  big  demonstration  here  on  that  day  in  memory  of  the 
Revolutionary  heroes.  The  response  to  the  invitation  to  celebrate 
the  day  was  hearty  and  liberal  and  shows  a  truly  patriotic  spirit. 
The  exercises  were  of  an  elevating  character,  uplifting  and  en- 
nobling, entirely  fitting  to  the  day  and  the  enthusiasm  aroused  is 
far-reaching." 

The  excellent  addresses  by  A.  F.  Hostetter,  Esq.,  of  the  Lan- 
caster bar,  and  Rev.  Dr.  J.  H.  Dubbs,  of  F.  and  M.  faculty,  both 
now  deceased,  are  splendid  productions. 

All  the  organizations,  especially  the  Monument  Association, 
deserve  the  greatest  praise  for  the  successful  issue  of  Patriot's 
Day,  September  ii,  1894. 

May  this  living,  real  object  lesson  of  good  will,  peace  and 
patriotism  be  a  stimulus  for  those  who  at  present  live  and  move 
and  have  their  being  in  this  great  republic  though  progressive, 
prosperous  and  happy,  nevertheless  in  an  anomalous  condition. 


56 


.3SL. 


Progenitor  — Conrad  Beissell's  Tomb— Monastic  Name  Friedsam  (Peaceable) 


CHAPTER  XVII 
Conrad  Weiser 


Pro.  10:20.     The  tongue  of  the  just  is  as  choice  silver 


TRANGE  to  say,  such  an  important  personage  as  Con- 
rad Weiser  was  carried  away  by  the  eloquence  and 
argument  of  Conrad  Beissel,  and  Weiser  and  Peter 
Miller  were  on  intimate  terms  together,  which  death 
itself  didn't  destroy. 

Conrad  Weiser  was  born  in  Wurtemberg,  a  part  of  the  famous 
Palatinate  of  the  Rhine  in  the  town  of  Gross-Aspad,  November 
2,  1696,  and  followed  the  trade  of  baking  and  by  diligence  and 
self  culture  attained  the  position  of  Esquire. 

He  assisted  in  the  supervising  of  the  publication  of  the  Wey- 
rauch's  Hiigel.  He  had  served  as  an  elder  in  the  Tulpehocken 
Reformed  Church  and  with  Peter  Miller  in  1735  was  baptized 
into  the  Ephrata  Community.  His  oldest  son  and  daughter  both 
became  celibates  at  Ephrata.  He  was  consecrated  to,  the  priest- 
hood and  had  the  order  of  Melchizedek  conferred  upon  him.  Later 
he  was  offered  a  justiceship,  having  prepared  himself  in  the  law 
as  practiced  in  England.  Weiser's  fame  rests  on  his  ability  as  an 
interpreter  for  the  early  settlers  with  the  Indians.  He  was  sent  to 
treat  with  the  Iroquois  so  as  to  settle  a  dispute  amicably.  He 
journeyed  nearly  five  hundred  miles ;  the  winter  weather  being 
very  severe,  he  suffered  untold  hardships  but  was  very  successful. 

Weiser  also  became  intimate  with  early  Moravian  missionaries. 
He  had  lived  in  the  Ephrata  Community  as  Brother  Enoch 
(meaning  consecrated)  about  seven  or  eight  years. 

Subsequently  he  and  Beissel  had  an  estrangement  which  seemed 
serious  but  they  later  became  reconciled. 

His  daughter  was  married  to  the  Rev.  Henry  Melchor  Muhlen- 
berg, who  was  really  the  founder  of  American  Lutheranism.  Ac- 
cording to  the  Chronicon  there  is  some  reason  to  believe  that  in 
later  years  he  was  in  full  communion  with  the  Brotherhood  at 
Ephrata.  Weiser  died  on  first  day,  July  13,  1760,  on  his  farm  in 
Heidelberg  township,  near  Womelsdorf,  Berks  Co.,  Pa.,  where 
his  remains  are  interred. 

Weiser  was  officially  recognized  as  interpreter  of  Pennsylvania 
covering  many  years  of  constant  service  above  all  taint  and  sus- 
picion, something  that  might  well  be  emulated  by  public  servants 
of  today,  even  by  some  justices  of  the  peace. 

57 


The  Ephrata  Cloister 

His  private  life,  his  official  record,  his  religious  zeal  as  a  mem- 
ber of  the  Reformed  Church,  as  a  celibate  at  Ephrata,  therefore 
a  Seventh  Day  Baptist,  had  fealty  to  the  Lutheran  Church  in 
which  he  did  energetic  service,  make  him  a  beautiful  character  to 
contemplate. 

He  was  superintendent  of  the  Indian  Bureau  and  Governor 
Morris  gave  him  a  commission  as  "Colonel,"  and  he  was  not  mere- 
ly an  ornamental  colonel,  but  commanded  a  regiment  of  volunteers 
and  had  charge  of  the  Second  Battalion  in  1755. 

A  monument  was  erected  in  front  of  the  Womelsdorf  public 
school  buildings  some  years  ago  in  his  honor.  He  has  lived  to 
be  remembered.  Monuments  contribute  nothing  towards  a 
blessed  immortality  but  it  is  eminently  fitting  that  a  memorial  was 
raised  in  his  memory,  though  marble  shafts  or  granite  pillars  do 
not  immortalize  a  personage  that  has  died.  His  record  is  his 
proudest  monument. 

Dr.  Wm.  M.  Fahnestock  of  the  Ephrata  Community  was  ap- 
pointed the  delegate  to  the  Seventh  Day  Baptist  General  Confer- 
ence held  at  Shiloh,  New  Jersey,  September  9  to  13  inclusive, 
1846,  probably  the  first  Ephratanian  to  attain  this  honor  but  un- 
fortunately Dr.  Fahnestock  was  unable  to  attend  sending  a  letter 
of  regret.  Benjamin  Konigmacher  was  the  moderator  and 
Joseph  Konigmacher  the  secretary  who  signed  the  credentials. 

In  1846  Dr.  Fahnestock  was  made  a  vice  president  of  the 
American  Sabbath  Tract  Society  and  served  for  five  years. 

In  1849  ^6  was  present  at  the  General  Conference  and  in  1852 
he  was  present  at  special  church  occasions  at  Plainfield,  N.  J.  In 
1854  he  was  made  a  director  of  the  Seventh  Day  Baptist  Publish- 
ing House  at  Little  Genesee,  N.  Y. 

He  was  a  generous  contributor  to  the  work  of  the  American 
Sabbath  Tract  Society,  as  was  also  William  Konigmacher,  of 
Ephrata,  Pa. 

Dr.  Fahnestock  was  a  voluminous  writer  on  the  Sabbath  Re- 
corder (our  weekly  church  paper)  staff  and  was  the  author  of  a 
twenty  four  page  tract  entitled  The  Bible  Sabbath  published 
about  1850. 

In  1854  on  the  15th  of  December  in  a  hospital  in  the  city  of 
Philadelphia,  Dr.  Wm.  M.  Fahnestock  died  from  injuries  received 
in  a  fall  down  the  stairway  of  a  private  house  in  that  city. 

Benjamin  Konigmacher,  who  was  a  deacon  for  fifty  years,  died 
March  24,  1850,  seventy-seven  years  old.  He  was  a  most  efficient 
lay  leader  for  forty  years  and  frequently  took  charge  when  there 
was  no  preacher  present. 

Barbara  Keiper  ("Sister  Beverly"),  one  of  the  last  survivors 
of  the  recruits  to  the  monastic  sisterhood,  passed  to  her  eternal 
resting  place,  on  March  16,  1852.     She  entered  Saron,  the  Sister 

58 


Death  of  Barbara  Keiper 

House,  at  the  age  of  sixteen  and  died  there  in  the  eightieth  year 
of  her  age. 

She  had  witnessed  the  death  of  each  of  the  last  sixteen  of  the 
solitary  sisters,  closing  their  eyes  before  her  in  the  endless  sleep. 
Sometime  before  her  demise  she  gave  all  her  earthly  belongings 
amounting  to  about  two  thousand  dollars  per  annum,  to  be  shared 
by  the  needy  and  indigent  of  the  church  and  she  herself  accepted 
only  house  room,  fuel,  flour  and  other  necessities  of  life  as  pro- 
vided for  to  all  other  sharers  of  her  bounty  which  in  sickness  or 
helpless  old  age  provided  everything. 


69 


CHAPTER  XVIII 
Ludwig  Hoecker.  Schoolmaster 

Gal.  3:24.     The  law  was  our  schoolmaster 

JDWIG  HOECKER  (Hacker)  Brother  Obed  organ- 
ized the  educational  department  of  the  Ephrata  Com- 
munity. Hoecker  was  one  of  the  Brethren  who  for  a 
time  hved  on  the  banks  of  the  Wissahickon.  He  was 
married,  had  one  daughter,  Maria,  who  afterward.* 
entered  the  Ephrata  monastery  under  the  name  of  Petronella. 
His  wife  also  entered  Saron  and  soon  after  "Obed's"  arrival  he 
was  installed  as  the  schoolmaster  of  the  congregation,  instructing 
the  youths  in  elementary  education. 

Regular  hours  were  set  apart  by  both  sexes  for  instruction,  for 
practice  of  ornamental  penmanship,  engrossing  and  the  study  and 
transcribing  of  music.  It  is,  however,  by  no  means  certain  who 
the  writing  master  was  but  Hoecker  introduced  some  of  the 
classics  in  his  early  school  efforts  and  had  a  Sabbath  School  or- 
ganized for  religious  instruction  of  the  young  on  the  Seventh  Day 
Sabbath,  fully  a  generation  before  Robert  Raikes  had  organized 
the  Sunday  School  in  London,  England,  in  1780. 

"Obed"  at  an  early  day  compiled  and  published  a  German 
School  Book  for  the  use  of  pupils  entitled  as  follows :  "A  short, 
comprehensive  school  book  to  instruct  children  in  spelling,  read- 
ing and  learning  by  heart,  to  which  is  appended  a  short  clear  in- 
struction in  arithmetic.  Compiled  for  the  use  and  service  of  chil- 
dren by  Ludwig  Hoecker,  Ephrata.  Printed  and  to  be  had  of  the 
school  master."  This  title  is  from  the  second  edition  issued  1786. 
The  Psalter  and  Testament  were  used  in  an  instruction  that  was 
religious  based  on  the  Bible,  similar  to  the  early  practice  of  the 
Lutheran  and  Reformed  churches  who  used  their  catechisms  as 
text  books. 

In  the  organization  of  the  Ephrata  Sabbath  School  "Obed"  was 
assisted  by  his  daughter  Maria,  "Sister  Petronella,"  who  was 
known  as  a  beautiful  and  lovely  girl,  not  in  comely  form,  but  in 
her  Christian  character,  being  undoubtedly  the  first  female  Sab- 
bath school  teacher  of  whom  history  has  a  record. 

The  object  was  "to  give  instruction  to  indigent  children  of  the 
vicinity  who  were  kept  from  the  regular  school  by  the  employ- 
ments which  their  necessities  obliged  them  to  be  engaged  in  during 

60 


LUDWIG  HOECKER,  SCHOOLMASTER 

the  week  as  well  as  to  give  religious  instructions  to  those  of  better 
circumstances."     What  noble  ideals! 

Hoecker  and  Peter  Miller  were  the  principal  speakers  at  the 
funeral  of  Beissel,  both  masterly  in  their  efforts. 

In  1791  Sister  Petronella  died,  having  served  as  a  teacher  of 
embroidery,  fine  needle  work  and  the  early  educational  efforts. 
She  was  bedridden  for  four  years  prior  to  her  death. 

In  1792  Ludwig  Hoecker  himself  died,  having  been  one  of  the 
leading  characters  of  the  Community  and  for  many  years  its  edu- 
cational head  and  leader. 

In  1749  Succoth,  a  building  was  erected  for  him,  where  during 
his  old  age  he  lived  as  a  printer  and  book  binder  having  lived  the 
import  of  his  monastic  name  Obed  which  means  "server,"  giving 
service.  "Albina"  was  the  monastic  name  of  Margaret  Hoecker, 
wife  of  Obed,  who  was  divinely  devout. 

"Bevely"  was  quite  a  reputed  guide  to  the  many  visitors  who 
came  to  see  the  Cloister  in  her  life  time  and  was  personally  ac- 
quainted with  many  prominent  personages.  She  supported  herself 
by  knitting  stockings,  making  mittens,  gloves  and  similar  trinkets. 
Reminiscent  pages  from  her  experiences  might  prove  very  inter- 
esting. Suffice  it  to  say  she  was  a  unique  intensely  interesting 
lady  whose  charitable  acts  and  spirit  of  devotion  to  the  truth  were 
most  commendable. 

The  late  Abram  H.  Lewis,  D.D.,  in  response  to  a  request  on  the 
part  of  Rev.  S.  G.  Zerfass,  visited  the  Ephrata  Cloister  in  April, 
1906.  It  should  be  remembered  that  Dr.  Lewis  was  former  head  of 
our  educational  institutions  and  editor  of  the  Sabbath  Recorder. 
He  preached  sixth  day  eve  April  27  on  Matt.  5:17,  on  Sabbath 
28th  he  spoke  on  Music  to  the  Sabbath  School  and  in  the  regular 
service  he  spoke  on  Luke  12:32;  and  on  first  day,  29th,  he  spoke 
on  Sunday  Legislation  basing  his  remarks  on  Matt.  22:21.  All 
his  talks  were  logical,  forceful,  very  impressive,  coming  from  one 
of  the  greatest  men  of  his  time. 

Since  August,  1908,  Dr.  Corliss  F.  Randolph,  principal  of  the 
Newark  High  School,  has  been  making  annual  visits  to  Ephrata, 
Nunnery  and  Salemville  churches.  He  too  is  a  conscientious  fear- 
less Seventh  Day  Baptist  who  has  a  many-sided  life  and  is  very 
actively  prominent  in  the  church  today. 

After  the  death  of  Dr.  Fahnestock  Ephrata  passed  through  a 
long  siege  of  untoward  circumstances  that  greatly  retarded  the 
growth  of  the  church,  reducing  the  membership  and  apparently 
threatened  to  destroy.  Its  present  membership  is  full  of  courage, 
vigor,  hope  and  determination. 

The  Ephrata  Community  became  a  legal  corporate  body  under 
the  laws  of  the  State  of  Pennsylvania  in  1814  with  a  board  of 
trustees  consisting  of  three  members,  to  manage  its  affairs. 

61 


The  Ephrata  Cloister 

The  president  of  the  board,  William  G.  Zerfass,  is  also  the 
farmer  of  the  Fairview  farm  of  the  society.  Reuben  Kachel,  the 
third  member  of  the  board  of  trustees,  is  farmer  of  the  Shady 
Nook  farm.     Rev.  S.  G.  Zerfass  is  the  secretary  and  custodian. 

The  Snow  Hill  society,  a  child  of  the  Ephrata  society,  was  in- 
corporated in  1823. 

The  German  Seventh  Day  Baptist  Church  building  at  Salem- 
yille  was  erected  in  1848. 

The  expose  of  faith  reduced  to  its  lowest  terms  is  to  accept  the 
Bible  as  the  only  rule  of  faith  and  practice,  an  acceptance  of  the 
divinity  of  Jesus,  and  a  belief  in  the  Trinity.  Belief  in  salvation 
for  all  of  mankind  through  the  acceptance  of  Christ  as  the  Savior 
of  men,  the  observance  of  the  Seventh  Day  of  the  week  as  the 
Sabbath,  baptism  by  immersion  and  the  celebration  of  the  Lord's 
Supper. 


62 


CHAPTER  XIX 

Faith  and  Practices  of  German  Seventh  Day  Baptist  Church 

John  5:39.     Search  the  Scriptures 

|RT.  I.  We  believe  that  all  Scripture  given  by  inspira- 
tion in  the  Old  and  the  New  Testaments  is  the  Word 
of  God,  and  is  the  only  rule  of  Faith  and  Practice. 
2  Tim.  3:16;  2  Peter  i  :i9,  20,  21 ;  Mark  7:13;  i  Thes. 
2:13;  Acts  4:29,  30,  31. 

Art.  2.  We  believe  that  unto  us  there  is  but  one  God,  the 
Father ;  and  one  Lord,  Jesus  Christ,  who  is  the  Mediator  between 
God  and  mankind,  and  that  the  Holy  Ghost  is  the  Spirit  of  God. 
I  Cor.  8 :6 ;  I  Tim.  2 15  ;  2  Tim.  3  :i6 ;  2  Peter  i  :2i ;  John  14 :26. 

Art.  3.  We  believe  that  the  Ten  Commandments  which  were 
written  on  two  tables  of  stone  by  the  finger  of  God,  continue  to  be 
the  rule  of  righteousness  for  all  mankind.  We  further  believe 
that  active  participation  in  war  by  military  service  in  the  army  or 
navy  is  in  violation  of  the  sixth  commandment  and  the  teachings 
of  Jesus  Christ.  Ex.  20;  Matt.  5:17,  18;  Mai.  4:4;  Isaiah  1:25 
and  2:10;  Rom.  3:31 ;  7:25;  13:8,  9,  10;  Eph.  6:2. 

Art.  4.  We  believe  that  all  persons  ought  to  be  baptized  in 
water  by  trine  immersion  in  a  forward  position  after  confession 
of  their  faith  in  Jesus  Christ  as  the  Son  of  God.  Matt.  28 :  18-26 ; 
Acts  2:38  and  8:36;  Rom.  6:3,  4;  Col.  2:12. 

Art.  5.  We  believe  that  the  Lord's  Supper  ought  to  be  admin- 
istered and  received  in  all  Christian  Churches,  accompanied  with 
the  washing  of  one  another's  feet  previous  to  the  breaking  of  the 
bread.     Luke  22:19,  20;  i  Cor.  11 :23,  24,  25,  26;  Jno.  13:4-17. 

Art.  6.  We  believe  in  the  anointing  of  the  sick  with  oil  in  the 
name  of  the  Lord.     James  5:13,  14,  15. 

Art.  7.  We  believe  in  the  invocation  of  Infant  Blessing.  Matt. 
19:13,  14,  15;  Mark  10:13,  H,  ^5,  16;  Luke  18:15,  16. 

Art.  8.  We  believe  that  all  Christian  Churches  should  have 
Elders  and  Deacons.     Titus  i  :5 ;  Acts  6 :3. 

Art.  9.     We  believe  that  the  duties  of  the  Deacons  to  be : 

To  provide  for  the  Communion  Service  of  the  Church,  and 
officiate  thereat  when  necessary;  to  seek  out  and  report  to  the 
Church  all  cases  of  destitution  or  suffering  within  bounds  of  the 
Church,  especially  such  as  arise  from  sickness ;  to  provide  neces- 
sary relief  in  behalf  of  the  Church.     They  shall  also  be  deemed 

63 


The  Ephrata  Cloister 

co-workers  in  the  ministry  and  counsellors  in  spiritual  matters. 
They  shall  continue  in  office  for  life  or  during  good  behavior. 

Art.  lo.  We  believe  in  observing  the  Seventh  Day  (Sabbath). 
He  whom  we  worship  was  its  iirst  observer.  Gen.  2:1-3;  Ex. 
20:8-11;  Ex.  16:23,  25,  29;  Lev.  13:32;  Nehemiah  9:14;  Nehe- 
miah  13:15,  16,  21;  Isaiah  56:2-6;  Matt.  28:1;  Mark  2:27,  28; 
Luke  13:10;  Acts  13:42;  Acts  16:13;  Acts  18:4;  Heb.  4:4. 

His  law  by  which  we  are  to  be  judged.    James  2 :  10-22. 


64 


In  Monk  aiui  Nun  Ci'siuiiil-.' 


CHAPTER  XX 
Resolutions  Showing  War  Attitude 

Ps.  120:7.     I  am  for  peace,  they  for  war 

Waynesboro,  Pa.,  June  lo,  1917. 
HE  German  Seventh  Day  Baptists  of  Pennsylvania  in 
Conference  assembled,  adopted  the  following  pream- 
ble and  resolutions : 

Whereas,  our  country  is  at  war  and  public  peril 
exists,  calling  upon  all  good  citizens  for  devotion  to 
our  government,  we  recognize  our  duty  and  privilege  of  loyalty  to 
our  government,  our  country  and  its  flag;  and 

Whereas,  our  church  in  the  dark  days  of  the  American  Revolu- 
tion showed  marked  loyalty  by  allowing  paper  to  the  Colonial 
troops ;  by  interpreting  the  Declaration  of  Independence  into 
seven  different  languages  through  Rev.  Peter  Miller;  and  by  car- 
ing for  five  hundred  American  soldiers,  absolutely  free  of  charge, 
after  the  Battle  of  Brandywine,  at  Ephrata  by  the  sisterhood ;  and 

Whereas,  it  becomes  us  all  to  contribute  our  moral  and  financial 
support,  and  do  our  utmost  to  relieve  the  sufferings  consequent  to 
war ;  to  aid  in  restoring  normal  conditions ;  and  therefore  exer- 
cise all  possible  diligence  to  increase  the  food  products  and  food 
supply  of  our  country ;  and 

IVhereas,  German  Seventh  Day  Baptists  during  all  their  exist- 
ence took  the  stand  that  war  is  inconsistent  with  the  teachings  of 
Christ,  our  church  always  considered,  practiced,  and  believed,  as 
fundamental  in  sound  doctrine  the  principle  of  peace  and  non- 
resistance. 

We  Hereby  Reaffirm  our  decided  conviction  that  the  bearing 
of  arms  and  the  participation  in  war  are  in  violation  of  the  com- 
mand ''Thou  shalt  not  kill,"  as  well  as  contrary  to  the  teachings 
of  our  Lord  and  Savior,  Jesus  Christ,  as  our  church  has  always 
taught  and  practiced ;  and 

Whereas,  our  members  were  all  urged  to  promptly  register  on 
June  5,  1917,  as  required  by  law, — 

Be  It  Resolved: — 

That  we  pledge  our  loyalty  to  the  United  States ; 

That  we  remain  true  to  our  fundamental  principles  of  peace 
and  non-resistance; 

65 


The  Ephrata  Cloister 

That  we  humbly  request  the  full  exercise  of  religious  liberty 
and  exemption  from  military  service  in  the  army  and  navy ;  and 

That  we,  as  a  people  do  our  best  to  relieve  distress,  giving  food, 
shelter,  clothing,  and  medical  attention  to  our  wounded  soldiers ; 
and  more  than  ever  produce  greater  amounts  of  food,  and  recom- 
mend all  who  are  able  to  invest  in  government  bonds. 

Resolved,  also,  that  we  have  this  action  recorded  in  our  min- 
utes, and  a  copy  transmitted  to  the  President  of  the  United  States 
by  this  Committee. 

S.  G.  Zerfass, 
H.  W.  Fetter, 
U.  A.  Pentz, 

Special  Committee. 

Rev.  W.  K.  Bechtel  moved  that  the  resolution  be  adopted  a?, 
read.     Carried  unanimously. 


66 


CHAPTER  XXI 
Public  Park  Not  Favored 

HY  should  a  civic  club,  or  patriotic  societies  and  indi- 
viduals make  strong  effort  to  turn  the  premises  into  a 
public  park? 

Do  these  people  fail  to  know  that  the  German  Sev- 
enth Day  Baptist  Conference  of  Pennsylvania  is  un- 
alterably opposed  to  any  such  project?  Why  shouldn't  we  as 
Seventh  Day  Baptists  really  believe  the  place  too  sacred  to  be 
turned  into  a  public  park?  And  the  Pennsylvania  Conference  is 
under  the  General  Conference  of  Seventh  Day  Baptists  of  Amer- 
ica, composed  of  upwards  of  30,000  members,  and  that  Pennsyl- 
vania Conference  has  half  a  dozen  active  ministers  of  the  gospel, 
a  number  of  regular  churches,  prosperous,  and  several  missions 
besides,  probably  upwards  of  three  hundred  members  ? 

Is  it  not  much  more  fitting  and  interesting  for  tourists  and  per- 
sons of  culture  and  scholarship  to  find  that  the  parent  church  in 
Pennsylvania  has  a  congregation  (though  small  in  numbers)  and 
regular  Sabbath  School  intact  and  in  regular  worship  on  the  orig- 
inal Sabbath? 

Why  not  know  the  truth  and  the  truth  shall  make  you  free  ? 
And  now  abideth  faith,  hope  and  love.     The  greatest  of  these 
is  love ! 

The  early  German  Seventh  Day  Baptists,  like  the  Quakers,  the 
Amish,  the  Dunkards,  and  the  Mennonites,  did  not  and  do  not  at 
present  believe  in  carnal  warfare  and  are  and  were  opposed  to 
bearing  arms  believing  that  active  participating  in  war  by  military 
service  in  the  army  or  navy  is  in  violation  of  the  sixth  command- 
ment and  the  teachings  of  Jesus  Christ.  See  Exodus  20:13; 
Matt.  5:17,  18,  19;  Malachi  4:4;  Isa.  2:10;  Romans  3:31,  also 
7:25;  Romans  13:8,  9,  10,  etc.,  that  Christ's  sword  was  the  sword 
of  peace,  Peter  being  told  to  put  up  his  sword.  Yet  we  have  been 
called  traitors. 

The  ministers  and  membership  of  the  church  believe  in  a  uni- 
versal brotherhood  of  man  and  the  general  fatherhood  of  God,  in 
real  practice  not  platitudes  only. 

The  spirit  of  loyalty  to  truth,  of  consecration  to  and  willing- 
ness to  suffer,  if  need  be,  for  the  sake  of  truth  and  duty,  were  the 
prominent  and  immediate  source  of  the  development  of  Seventh 

67 


The  Ephrata  Cloister 

Day  Baptists  who  were  notably  industrious  and  frugal,  severely 
simple  in  their  tastes  and  habits,  and  there  was  an  entire  absence 
of  indolence  and  of  that  pernicious  doctrine  of  some  in  these 
modern  days,  "The  world  owes  me  a  living,"  which  is  character- 
istic of  too  many  communistic  theories. 

With  their  intellectual  and  physical  ability  their  habits  of  thrift 
and  economy ;  had  they  been  avaricious,  they  might  have  secured 
possessions  in  that  early  time  which  would  have  made  them 
abundantly  weatlhy  at  the  present  day. 

True  the  stories,  legends  and  even  anecdotes  handed  down  to 
us  are  many  indeed.  It  is  said  that  sisters  Sphigenia  and  Ana- 
tasia,  the  latter  born  in  Switzerland,  were  expert  skillful  writers. 
Anatasia  entered  the  convent  as  a  young  maiden  of  very  comely 
appearance  and  gifted  with  musical  talents  of  a  high  order.  As 
a  nun  she  was  first  named  "Tabea"  and  seemed  to  be  a  favorite 
with  everybody,  especially  the  spiritual  leader  Friedsam.  Falling 
in  love  with  a  young  man  named  Daniel  Scheibly  whom  the  Soli- 
tary Brethren  had  "purchased"  by  paying  his  "passage  money," 
she  decided  to  leave  the  community  and  to  be  married  to  the  ob- 
ject of  her  affections. 

On  the  day  set  for  the  wedding  she  took  leave  of  the  sisterhood, 
no  longer  robed  in  the  white  habit  of  her  religious  order ;  but  upon 
having  a  final  interview  with  the  superintendent,  her  heart  failed 
her  and,  bursting  into  tears,  she  vowed  that  she  would  remain  as  a 
Rose  of  Sharon.  "Friedsam"  declared  her  tears  had  washed 
away  the  stain  of  her  apostasy  and  ever  thereafter  she  was  called 
"anatasia,"  which  means  the  resurrected.  Surely  this  is  very  in- 
teresting, especially  to  our  ladies. 


68 


Miss  Mabel  Meek,  a  recent  bride  married  in 
the  Saal 


Farmer  Kachel  and  wife  Shady  Nook 
Trustee 


Dr.  Corliss  F.  Randolph,  Newark.  N.  J. 
Author  of  Seventh  Day  Baptist  Histories 


Twin  Sisters.  85.  Life  Long  Members 


Rev.  Edwin  Shaw.     Tract  Society 


One  of  the  Mills  of  the  Seventn  Day  Baptists  on  the  Cocalico  is  now 
included  in  the  Knitting  Mills  of  W.  W.  Moyer 


CHAPTER  XXII 
Faith  and  Practices  of  German  Seventh  Day  Baptist  Church 

John  5:39.     Search  the  Scriptures 

TEADFASTNESS  of  purpose  and  the  determination 
"to  stand  and  having  done  all  to  stand"  was  preached 
as  a  cardinal  duty  from  the  first  and  that  spirit 
abounds  in  the  hearts  of  those  who  remain  to  this  day. 
Though  the  faith  and  practice  of  the  Ephrata  Seventh 
Day  Baptists  have  been  both  misunderstood  and  frequently  misin- 
terpreted by  writers  in  magazines  and  reporters  of  metropolitan 
papers,  in  particular,  the  facts  show  that  they  have  always  been 
social,  liberal  minded,  hospitable,  abundant  in  good  works  and  in 
genuine  Christian  faith. 

When  some  writer  reported  the  footprints  on  the  ceiling  as 
being  bloody  foot  prints  of  soldiers  or  the  apostolic  method  of 
punishing  the  brethren  by  walking  on  the  ceiling,  it  looks  like  a 
wrong  interpretation  for  notoriety's  sake. 

When  a  Philadelphia  daily  that  "always  tells  the  truth"  reports 
that  the  day  is  not  far  distant  when  the  remaining  members  of 
Ephrata  will  amalgamate  with  the  Holy  Redemptorists  east  of  the 
Cocalico  creek,  that  journal  either  wilfully  falsifies  or  does  not 
know  what  they  are  talking  about. 

Surely,  the  doctrine  of  immersion  in  baptism,  as  well  as  the 
observance  of  the  Seventh  Day  Sabbath  makes  the  German  Sev- 
enth Day  Baptists  anti-Catholic  (not  necessarily  antagonistic)  in 
doctrine,  as  the  Catholic  Church  instituted  aspersion  or  sprinkling 
for  baptism.  See  Cyprian,  bishop  of  Carthage,  A.  D.  248,  and 
infant  baptism  under  TertuUian,  A.  D.  194-220.  The  Catholics 
also  instituted  the  observance  of  the  Sabbath  on  the  first  day  by 
Constantino  in  A.  D.  321. 

The  salutation  of  the  "holy  kiss,"  as  was  practiced  by  the  Apos- 
tles and  these  German  Seventh  Dayers,  has  been  made  light  of  by 
newspaper  writers  because  these  writers  don't  know  their  Bible 
or  man  to  falsify.     See  Acts  20:37,  Romans  16:16,  I  Peter  5:14. 

The  anointing  of  the  sick  practiced  by  the  ancient  and  modern 
Ephratanians  according  to  James  5:14  and  15,  is  plainly  an  evi- 
dence of  faith,  and  not  a  species  of  Christian  Scientism  as  insin- 
uated by  some  recent  writers. 

Infant  blessing,  the  Seventh  Day  Baptist  interpretation  of  Mark 
10:14,  Luke   18:16,  has  been  very  much   distorted  by  some  in- 

69 


The  Ephrata  Cloister 

famous  writers,  when  it  is  really  a  solemn  practice,  uplifting, 
ennobling  and  scriptural  to  say  the  least. 

Feet  washing,  an  ordinance  of  many  other  churches,  as  well  as 
of  these  Ephrata  Sabbatarians,  according  to  John,  13th  chapter, 
is  held  in  a  ludicrous  manner  by  a  novelist  who  professes  friend- 
ship for  the  Pennsylvania  German,  in  a  subtle  manner. 

The  writer  means  to  denounce  the  evident  tendency  on  the  part 
of  a  certain  class  of  writers  to  misrepresent,  to  overdraw,  and 
place  these  historic  and  devoted  progenitors  of  ours  in  the  wrong 
light. 

Many  people  seem  to  think  that  the  present  ninety-five  acres  of 
land  owned  by  the  society  as  a  corporation,  are  public  property, 
donated  as  it  were  by  the  Commonwealth,  when  any  one  can  go 
to  the  Recorder's  Office  at  Lancaster  and  find  out  for  himself 
that  several  individuals  gave  deeds  to  the  society  for  the  property 
and  the  membership,  as  well  a?  the  best  informed  people  every- 
where know  that  the  Commonwealth  has  nothing  to  do  with  it  so 
far  as  ownership  is  concerned  and  Seventh  Day  Baptists  know 
their  rights. 

All  this  palaver  and  gross  exaggeration,  to  say  the  least,  is  not 
edifying  and  very  discouraging  to  the  membership. 


70 


CHAPTER  XXIII 
Conditions  of  Membership 

ilT  WAS  a  condition  that  the  inmates  of  the  Cloister 
shall  be  single  persons;  whether  they  have  ever  been 
married  before  or  not  was  not  stipulated.  They  had 
to  be  strict  observers  of  the  Seventh  Day  Sabbath  and 
baptized  persons  of  reputed  piety,  quite  a  few  being 
first  admitted  as  probationary  members,  with  a  voice  and  vote; 
even  to  this  day  the  charter  requires  members  to  be  in  union  and 
communion. 

The  application  for  membership  had  to  be  made  to  the  prior  or 
pastor  and  the  trustees  who  were  the  authorized  judges  of  the 
applicant's  eligibility.  No  vow,  no  promise  of  continued  celibacy 
were  required,  but  the  simple  condition  that  if  they  ever  changed 
their  mind  and  desired  to  marry  they  had  to  leave  the  monastery. 

No  wages  were  paid  but  all  shared  alike  the  comforts  of  the 
establishment  and  no  one  could  enter  and  retain  independent 
estate  or  control  of  personal  property  or  real  estate.  If  they 
brought  any  property,  a  certificate  of  appraised  valuation  was 
given  and  if  the  inmate  should  afterwards  leave  the  institution 
their  property  (personal)  was  returned  to  them  without  interest. 
If,  however,  the  inmate  died,  all  of  their  belongings  accrued  per- 
manently to  the  establishment. 

The  labors  of  the  establishment  were  shared  alike  by  all  who 
could  work  in  a  well  arranged  series.  The  Brethren,  under  the 
direction  of  the  Prior  or  Superintendent  and  the  Sisters,  under 
the  direction  of  the  Prioress,  a  kind  of  Mother  Superior. 

In  no  respect,  however,  was  there  any  preeminence  of  class,  as 
there  were  officers  simply  for  order's  sake  only.  They  were  in 
truth  a  band  of  brothers  and  sisters  and  equals  in  every  respect 
affecting  their  life,  their  honor  and  their  happiness,  all  being  en- 
titled to  food,  shelter  and  necessary  clothing.  They  were  really 
known  as  indoor  members. 

The  outdoor  members  of  the  congregation  were  married  folks 
mostly  and  had  no  personal  rights  in  the  property  and  there  was 
no  more  community  of  interest  among  them  than  among  the  mem- 
bers of  other  denominations  of  Christians. 

The  religious  interests  were  and  continued  to  be  congregational, 
as  truly  republican  as  any  other  congregation.     Their  officers  were 

71 


The  Ephrata  Cloister 

voluntarily  elected.  They  did  not  hold  to  paying  any  salary  to 
their  ministers.  At  Ephrata  he  was  given  a  house,  rent  free,  a 
load  of  hay,  potatoes  and  six  bushels  of  wheat. 

If  necessity  called  for  it  the  minister  was  given  voluntary  as- 
sistance. The  m'inisters  were  elected  by  the  congregation  after 
having  been  led  in  prayer,  requesting  divine  guidance  in  their 
selection,  which  meant  voting  without  nomination. 

On  bended  knees  with  laying  on  of  hands,  the  minister  was 
ordained  and  after  a  reasonable  probationary  service  the  applicant 
was  given  a  full  ordination  which  entitled  the  minister  to  perform 
all  ecclesiastical  functions  making  him  fully  entitled  to  the  bish- 
opric. Similar  to  some  fraternities,  the  minister  is  not  supposed 
to  use  any  ritual  at  any  funeral,  wedding  or  communion  service. 
In  the  early  days  their  preaching  was  supposed  to  be  without 
manuscript,  almost  entirely  inspirational.  At  present  time  there 
is  but  one  minister  in  Pennsylvania  who  attempts  to  preach  in 
German  and  he  (the  writer)  confesses  that  his  vocabulary  in 
German  is  rather  limited.  The  Ephrata  Saal  or  Church  is  the 
only  known  church  building  not  now  having  an  organ  or  an  or- 
ganized choir,  chorister  and  modern  appurtenances.  No  collec- 
tions are  taken  in  the  Ephrata  Church.  Even  the  arrangement  of 
the  seats,  etc.,  are  practically  unchanged. 

On  funeral  occasions  the  corpse  was  taken  into  the  church  (ex- 
cept in  case  of  contagious  disease).  The  services  consisted  of 
several  hymns,  a  prayer  and  a  short  sermon,  after  which  the 
casket  with  the  corpse  was  generally  removed  to  the  space  in  front 
of  the  Saal  for  a  final  viewing  of  the  remains  and  not  for  the 
purpose  of  having  the  sun  shine  on  the  face  of  the  dead  once  more 
before  interment  as  some  writers  have  said. 

A  sad  procession  was  then  formed  to  the  cemetery  where  short 
final  obsequies  were  observed  after  which  meals  were  furnished 
in  the  Saal. 

Teams  and  help  were  all  furnished  free  of  all  charges  and  little 
or  no  display  of  any  ostentatious  character  was  observed. 


Wooden  Communion  Service.     Presented  by  George  Washington 


Chair  on  Which  Washington  Sat.     Hour  Glass.     Turned  Twice  When  Peter  Miller  Preached 


CHAPTER  XXIV 
Ceremonies — Lovefeasts 

BHE  LOVEFEAST  meal  intended  as  a  season  of  soci- 
ability and  hospitality  is  somewhat  similar  to  the 
Methodist  idea  of  serving  bread  and  water,  more  like 
the  Moravians  who  serve  (streislers)  rusks  and  cof- 
fee, the  Seventh  Day  Baptists  serve  a  regular  well 
provided  meal  on  the  tables  and  the  exuberance  of  their  benevo- 
lence did  not  confine  it  to  their  members  or  professing  Christians 
but  extended  an  invitation  to  all  persons  present. 

In  this  the  Seventh  Dayers  imitate  very  closely  the  festival  of 
the  primitive  Christians  who  originally  observed  it  as  a  social  re- 
past, truly  a  lovefeast  gathering  preceded  by  prayer  and  followed 
by  table  hymns  and  parting  words  of  prayer. 

Bountiful  preparations  had  to  be  made  in  advance  of  the  love- 
feast  event.  The  meeting  usually  begins  with  sixth  day  evening, 
services  on  Sabbath  morning  (seventh  day)  ;  Sabbath  School  in 
the  afternoon,  feet-washing  and  regular  open  communion  follow- 
ing in  the  evening. 

This  custom  may  have  arisen  from  force  of  conditions  and  cir- 
cumstances in  the  infancy  of  the  church,  which  was  planted  in 
the  wilderness  and  sparse  settlements  and  the  members  and  visi- 
tors came  from  far  and  near,  from  all  the  surrounding  regions 
and  the  society  acting  on  the  principle  which  moved  our  Divine 
Master  when  the  multitude  came  to  hear  His  words  and  were 
empty,  he  took  pity  on  them  and  fed  them,  and  thus  they  got  into 
this  custom  which  has  been  continued  to  the  present  day. 

The  lovefeast  was  regarded  among  them  as  the  meeting  of  all 
members  and  friends  of  the  entire  neighborhood  and  from  abroad 
together  as  one  family,  to  engage  in  holy  exercises,  enjoying  dur- 
ing the  continuance  thereof,  a  common  board  (table)  supplied  for 
that  purpose,  and  in  renewing  their  pledges  of  love  in  Christ 
Jesus,  by  partaking  of  the  emblems  of  His  broken  body  and  shed 
blood. 

To  say  the  least  the  intention  and  result  on  people  of  right 
motives  is  good,  so  that  all  who  have  thus  participated,  even  chil- 
dren, are  anxious  for  more  lovefeasts  but  some  of  the  reckless, 
thoughtless  people,  many  of  whom  are  the  younger  element  whose 
educational   facilities  should   make  them   more  thoughtful,  al.so 

78 


The  Ephrata  Cloister 

curiosit}'  seekers  as  well  as  sensational  newspaper  reporters  for 
miles  have  taken  advantage  of  the  great  liberality  and  make  a 
frolic  of  it  instead  of  respecting  it  as  a  sacred  religious  festival 
and  by  so  doing  apparently  frustrate,  in  a  decided  measure  ,its 
superb  design  and  in  addition  thereto  destroy  the  comfort  and 
satisfaction  to  those  who  solemnly  engage  in  it. 

Efforts  are  in  progress  to  make  the  slight  changes  in  the  love- 
feast  occasion,  so  that  it  be  a  practical  family  recognition  in  the 
future,  probably  issuing  ticket  invitations  similar  to  our  Mora- 
vian brethren  and  making  prepartion  to  entertain  all  members 
and  invited  friends  in  a  plain,  frugal  manner  but  exclude  the  friv- 
olous rabble  that  detract,  making  the  feet-washing  ordinance  and 
administration  of  the  Holy  Communion  less  of  a  public  service  so 
that  the  members  and  serious-minded  people  who  desire  to  be 
present  as  spectators  to  meet  alone  and  attend  to  those  solemn 
services  in  real  privacy  and  quietness  essential  to  fully  commune 
with  our  Lord. 

At  present  regular  lovefeasts  are  celebrated  by  the  principal 
surviving  churches  of  German  Seventh  Day  Baptists  at  Snow 
Hill,  Nunnery,  Franklin  County,  at  Salemville,  Bedford  County 
(  Morrison's  Cove)  and  at  Ephrata.  They  are  usually  attended  by 
a  large  company,  many  of  whom  are  not  members  of  the  church. 

At  Ephrata  and  Salemville  the  lovefeasts  (annual)  are  cele- 
brated in  autumn  whilst  at  Nunnery  and  Snow  Hill  the  annual 
lovefeast  is  usually  held  near  Whitsuntide.  There  are  also  Christ- 
mas, Easter  and  Harvest  lovefeasts. 

Snow  Hill  and  Ephrata  congregations  have  church  farms  but 
Salemville  Church  has  no  farm  connected  with  it. 


74 


CHAPTER  XXV 

The  Import  of  Belief 

T  MAKES  a  great  difference  what  a  man  believes, 
even  if  sincere.  We  must  prove  all  things,  hold  fast 
to  that  which  is  good. 

Every  religious  tenet  must  have  the  foundation  of 
the  Apostles  and  prophets  with  Christ  as  the  chief 
corner-stone.  All  scripture  is  profitable  for  doctrine  and  the  min- 
isters must  continue  in  the  work,  preach  the  Word,  reprove,  re- 
buke, exhort  with  longsuffering,  and  this  duty  is  imperative,  lest 
the  truth  be  turned  into  fables.  Why  not  show  uncorruptness  and 
convince  gainsayers?  God  will  not  accept  the  homage  of  any  who 
teach  contrary  to  his  will  nor  can  we  close  our  ears  to  the  truth 
and  remain  innocent  lest  our  prayers  be  an  abomination.  The 
gates  of  the  heavenly  city  are  open  that  the  righteous  may  enter 
in. 

Christ  must  be  preached  with  that  naturalness,  suggestiveness, 
tenderness,  consistency  and  devoutness,  as  well  as  soundness 
which  characterized  his  discourses,  making  him  our  model  both 
in  matter  and  in  manner.  A  correct  theology  based  on  solid  truth 
the  same  yesterday,  today  and  forever,  and  a  correct  practice  are 
as  necessary  to  perfect  spiritual  life  as  a  perfectly  developed  body 
and  soul  are  to  the  natural. 

The  earnest  teacher  is  often  apparently  rough ;  God  does  not 
polish  the  bark  of  the  oak  tree.  Proverbs  23:23.  "Buy  the  truth 
and  sell  it  not." 

In  the  blackest  soil  grow  some  of  the  richest  flowers  and  some 
of  the  loftiest,  strongest  and  most  beautiful  trees  spring  heaven- 
ward among  the  rocks. 

Men  are  not  always  to  be  taken  for  what  they  appear.  One  may 
have  a  rough  unseemly  exterior  but  a  good  true  heart  within ; 
while  another  possessing  a  captivating  person  and  manner,  may  be 
destitute  of  all  genuine  principle. 

Say  not  "welcome"  when  I  come, 

Say  not  "farewell"  when  I  jro, 
For  I  come  not  when  I  come 

And  I  go  not  when  I  go. 

75 


The  Ephrata  Cloister 

For  a  welcome  ne'er  I'd  give  you, 
And  farewell  I'd  never  say; 

In  my  heart  I'm  always  with  you, 
Always  will  be — every  day. 

— S.  G.  Z. 


"TO  A  FRIEND" 

May  a  little  bit  of  gladness 

Come  into  your  life  each  day; 
May  a  little  bit  of  sunshine 

Ever  fall  upon  your  way. 

Tho  your  life  be  sad  and  lonely, 

The  your  path  be  rough  and  long, 
May  the  joy  of  blessed  sunshine 

Change  your  sorrow  into  song. 

Tho  the  clouds  look  black  and  heavy, 

As  above  your  head  they  sweep, 
May  that  little  ray  of  sunshine 

Ever  through  their  darkness  creep. 

Tho  with  shadows  it  is  blended, 

May  your  sunshine  never  end, 
'Tis  my  wish  to  you  extended. 

I  who  write  this  am  your  friend. 

What  a  picture  all  this  Cloister  history  brings  before  us.  No 
doubt  these  our  progenitors  with  all  their  deprivations  and  hard 
lot  were  more  contented  than  many  now  living  in  luxury.  Godli- 
ness with  contentment  is  great  gain. 

S.  G.  Zerfass. 


76 


ADDENDA 

OUR  EARLY  SECTARIANS 

By 

S.  G.  ZERFASS,  B.  D. 

Past  Chaplain  Pennsylvania  H.  of  R.  (191 7  to  1919) 

The  "Early  Sectarians,"  more  especially  of  Lancaster  County  as  well  as 
their  descendants  are  noted  for  their  thrift,  their  industry,  their  loyalty 
and  their  religious  devotion.  They  are  so  numerous,  of  such  sturdy  stock 
and  such  devoted,  pious,  frugal,  unostentatious  citizens,  and  so  generally 
respected  and  recognized  by  the  most  intelligent,  the  most  thoughtful  and 
discriminating  as  well  as  most  cultured  people  everywhere,  and  yet  so 
frequently  and  slanderously  misrepresented  by  not  a  few  newspaper  writ- 
ers, by  self-assumed  (pulpit)  critics  and  fiends,  by  magazine  articles  and 
supposed  authorities  as  well  as  fiction  writers;  that  your  humble  servant 
feels  it  his  duty  as  well  as  a  privilege,  to  defend  them  from  this  merciless 
and  uncalled-for  calumny,  the  insinuating  innuendo  and  baseless  misrepre- 
sentation of  a  conscientious  and  God-fearing  people. 

No  subject  oflfers  a  greater  and  more  interesting  field  for  study,  espe- 
cially to  the  historical  student,  nor  is  of  greater  interest  to  the  general 
public  than  our  Early  Sectarians.  More  especially  is  this  true  of  the 
"Garden  Spot"  and  adjacent  counties  known  for  their  Pennsylvania  German 
customs  and  manners.  By  the  Early  Sectarians  I  mean  the  Amish,  the 
Mennonites,  German  Baptists,  et  al.,  as  well  as  the  Seventh  Day  Baptists 
who  left  and  were  obliged  to  leave  Switzerland,  the  Palatinate,  Alsace  Lor- 
raine and  portions  of  Prussia  for  conscience  sake  being  practically  driven 
from  Europe  by  bigoted  persecution  and  unjust  prosecution  and  upon 
their  arrival  in  America,  for  religious  and  social  reasons  kept  aloof  from 
any  dissenting  country  people  and  their  English  speaking  newly  acquired 
neighbors. 

They  adhered  to  their  native  tongue,  were  but  devotedly  peculiar  in 
religious  ceremonies  due  to  their  pietistic  leanings  and  became  objects  of 
suspicion.  For  instance  the  Ephratanian  brethren  were  first  believed  to  be 
papal  representatives  and  incendiary  efforts  to  clean  out  the  supposed 
Catholics  were  blamed  on  the  Indians  when  as  a  matter  of  fact  the  fires 
were  due  to  the  prejudice  of  the  whites  living  adjacent  to  the  Ephrata 
community — so  that  our  early  sects  were  maligned,  injured  personally  and 
considerably  oppressed,  more  especially  so  when  after  the  French  and 
Indian  wars,  nearly  all  of  our  Early  Sectarians  like  the  orthodox  Quakers, 
were  known  as  non-combatants,  anti-war  or  non-resistants. 

They  were  peaceful,  paying  their  taxes  and  had  domestic  habits  worthy 
of  emulation.  Of  course,  many  of  them  refused  to  meddle  with  politics  or 
affairs  of  state  yet  they  were  almost  invariably  successful  in  their  several 
undertakings,  industrial  or  agricultural,  all  of  which  tended  to  excite  the 
envy  and  jealousy  of  their  more  intemperate  and  turbulent  neighbors,  and, 
as  a  result  there  were  ridiculous  and  numerous  charges  of  heresy  and 
slander,  when  as  a  matter  of  fact,  these  sectarians  were  composed  of  none 
but  God-fearing  men  and  women.  Some  egotistical  self-established  critics, 
and  who  lay  claim  to  being  educated,  continue  to  receive  these  calumnies 
as  truth  and  would  classify  our  Early  Sectarians  well  nigh  to  the  animal 
creation. 

77 


The  Ephrata  Cloister 

Not  for  a  moment  would  I  have  you  believe  the  non-combatant  deficient 
in  courage;  they  may  meekly  submit  but  this  not  because  of  lack  of  man- 
hood; they  merely  practice  their  religious  teachings  and  live  their  creed. 

Did  these  Early  Sectarians  bring  with  them  from  the  Prussian  soil,  the 
murderous  weapons  of  warfare?  No!  Yet  nearly  every  Pennsylvania- 
German  family  points  out  with  pride  the  old  family  Bible  (des  gasang 
buch)  a  hymnal  (an  altes  catechismus)  an  old  catechism  or  a  devotional 
book  (Das  Wares  Christentum)  of  Lutheran  production,  the  (Paradieses 
Gurtlein)  Garden  of  Paradise  and  many  other  volumes  that  formed  their 
chief  treasure  in  numerous  homes  of  these  Pennsylvania-German  Early 
Sectarians. 

From  these  volumes  they  got  their  code  of  ethics,  their  grain  of  com- 
fort, in  times  of  sorrow  and  trial. 

Implements  of  peaceful  art  used  in  farm  economy  or  domestic  house  but 
no  arsenal  occupied  their  houses  and  homes,  after  the  pietistic  ways  which 
followed  the  thirty  years  war  in  Prussia. 

The  Mennonites,  including  thirteen  families,  came  to  Germantown  in 
1683.  Then  the  Labadists  to  New  Castle,  now  Delaware,  in  1684  and 
neither  of  them  carried  weapons.  The  real  pietists  came  to  the  banks  of 
the  Wissahickon  in  1694  and  the  Dunkers,  afterwards  called  German  Bap- 
tists, now  the  Brethren,  followed  in  1719,  whilst  the  Seventh  Day  Baptists 
first  preached  in  this  county  in  1728.  The  Schwenkf elders  settled  in  Bucks 
County  in  1734,  the  Moravians  in  Lehigh  and  at  Lititz  in  1742,  all  of  which 
forms  a  most  romantic  episode  in  the  history  and  future  importance  of  the 
Commonwealth  of  Pennsylvania  and  the  influence  they  exerted  for  good  in 
the  early  days  of  our  development  extends  down  even  to  the  present  day. 

None  of  these  sects  were  emotional  in  their  services  nor  of  a  high  pres- 
sure, dynamic  (pertaining  to  forces  not  in  equilibrium),  hysterical,  im- 
pulsive or  spontaneous  religious  tendencies,  but  rather  dignified,  always 
educated  to  their  faith.  The  Moravians  were  always  an  educated  people, 
yet  they  in  the  early  days  buried  married  women,  married  men,  single  men, 
single  women,  in  respective  sections  of  their  early  cemeteries  and  their  love- 
feasts  consisting  of  an  excellent  sermon,  splendid  music,  sincere  devotion 
and  the  hospitality  of  the  coveted  streisler  bun  and  coffee,  are  adhered  to 
and  quite  properly  so  to  this  day. 

Their  schools,  seminaries  and  love  for  art,  music  and  care  for  the  aged 
are  most  praiseworthy. 

The  Brethren  with  their  close  communion,  their  lovefeast,  feet-washing 
and  holy  kiss,  have  colleges  and  publishing  houses  and  number  among  them 
some  of  the  intellectual  giants  of  the  present  day. 

The  Mennonites,  who  were  originally  followers  of  Menno  Simon,  an  ex- 
priest  from  Holland,  had  a  conscientious,  able,  and  fearless  leader  and 
they  have  colleges  and  publishing  houses.  Their  faith  spread  in  Europe  un- 
til Wm.  Penn  in  1683  invited  the  Mennonites  to  Penn's  woodland,  Pennsyl- 
vania, and  to-day  we  find  them  in  nearly  every  state,  with  18  conferences 
and  numerous  organized  missions. 

The  Amish,  an  offspring  of  the  Mennonites,  a  little  more  severe  in  the 
garb  proposition,  a  branch  of  the  orthodox  Amish  tolerating  no  houses  of 
worship,  whilst  the  church  Amish  have  church  buildings  for  worship.  Yet 
their  articles  of  faith  and  creed  include  the  Triune  God,  baptism  by  pour- 
ing, self  denial,  bishops,  elders,  etc.,  by  lot;  the  bread  and  wine  as  sym- 
bols; feet-washing;  sisters  devotional  covering,  I  Cor.  11,  2  to  16;  anointing 
with  oil,  Jas.  6:14,  etc.;  holy  kiss,  I  Peter  5:14;  marriage  only  in  the  Lord, 
I  Cor.  7:39;  divorce  contrary  to  the  Spirit,  Matt.  19:5  to  9;  non-conformity 
in  dress,  in  association,  in  business  or  politics,  Rom.  12:2;  no  oaths,  secret 
orders,  or  life  insurance,  Matt.  5,  33  to  44,  II  Cor.  6:14,  Jere  49:11;  obsti- 
nate sinners  to  be  expelled,  I  Cor.  6:13;  obedience  to  magistrates  within 

78 


Our  Early  Sectarians 

gospel  limits,  Rom.  13:1  to  7;  churches  to  evangelize,  Matt.  28,  19  and  20;  a 
final  judgment,  eternal  reward  and  punishment,  11  Cor.  5:10,  Matt.  25:46; 
unaccountable  children  will  be  saved,  Mark  10:14;  no  open  communion, 
pay  taxes,  but  indulge  in  no  political  conspiracies,  nor  hold  public  office,  and 
bring  Christ  into  disrepute;  no  revenge  on  any  be  they  English,  German, 
French  or  Japanese,  etc.,  nor  any  human  nor  even  brutes;  the  right  to  flee 
from  wrong  accusers  and  rather  than  build  battleships,  feed  the  hungry, 
give  drink  to  the  thirsty,  shelter  the  homeless,  visit  the  sick,  care  for  the 
indigent. 

They  countenance  no  partnership  with  Satan,  no  suing  in  court,  only 
when  forced  there  by  self  defense,  preaching  ex-communication,  believing 
in  an  evolution  of  the  mind,  educating  the  heart,  all  being  astray  sheep  who 
must  be  redeemed,  they  practice  no  infant  baptism,  admit  of  figurative  cir- 
cumcision but  tolerate  no  whites  and  blacks  to  intermarry,  non-believer  and 
believers  not  to  intermarry,  II  Cor.  6:14,  I  Cor.  7:38;  practice  non-resist- 
ance, Matt.  5:33  to  37;  Matt.  26:51  to  '2;  Luke  9:51  to  57;  II  Cor.  10:4; 
Rom.  12:19  to  21,  and  the  commandment  "Thou  shalt  not  kill!" 

They  are  opposed  to  salaried  ministers,  Isa.  55:1,  Matt.  10:8,  I  Peter 
5:2;  weakening  the  spirituality  of  the  church,  I  Cor.  9:19,  etc.;  commercial- 
ize high  calling,  II  Peter  2:3;  and  a  hindrance  to  preaching  the  truth, 
II  Tim  4:2-4. 

They  advise  members  who  marry  a  companion  who  belongs  to  a  church 
not  of  non-resistant  faith  and  a  member  of  lodges  to  receive  definite  teach- 
ing and  in  case  of  transgression  inform  them  of  their  error,  if  possible  lead 
them  to  repentance  and  if  they  make  no  amends  deal  with  them  as  II  Thess. 
8:6. 

According  to  Matt.  5:40  and  I  Cor.  6:1  to  8  they  deem  it  unscriptural  to 
take  aggressive  part  in  lawsuits. 

A  brother  being  elected  to  the  legislature  and  their  congregation  sup- 
porting his  election  shows  the  ministers  to  have  failed  and  all  should  be 
dealt  with  according  to  the  spirit  of  the  gospel  as  in  Gal.  6:1. 

Since  to  the  powers  of  the  world  are  delegated  the  use  of  force  and 
carnal  weapons  and  fobridden  to  the  children  of  God  these  sectarians,  or  a 
majority  thereof,  deem  it  inconsistent  with  the  teaching  of  God's  word  for 
our  brethren  to  hold  office  in  the  legislature  and  any  one  being  a  candidate 
for  such  office  should  be  instructed  to  withdraw  his  candidacy. 

If  a  brother  and  sister  neglected  to  commune  for  a  number  of  years 
they  should  be  duly  and  prayerfully  admonished  and  instructed  and  if  they 
refuse  should  not  be  considered  members.  According  to  II  Cor.  10:45,  and 
our  faith  we  should  teach  the  evils  of  wars  and  their  results.  But  to  ex- 
emplify this  doctrine  guard  well  the  tongue  and  do  not  abuse  your  Christian 
liberty  by  appealing  to  law  for  protection  of  life  and  property.  Family 
reunions  are  frowned  upon  unless  in  a  Godly  way  and  manner  conducted. 

The  Amish  say  that  inasmuch  as  our  forefathers  in  Europe  suifered 
because  of  non-resistance  principles  we  came  to  America  on  the  promise  of 
liberty  of  conscience  and  religious  freedom  and  inasmuch  as  we  to-day  hold 
sacred  the  same  principles  and  are  conscientious  in  that  matter  that  we 
cannot  engage  in  war  in  any  form.  Our  opposition  to  war  is  not  founded 
on  cowardice  or  disloyalty  to  our  government  but  on  the  conviction  that  the 
gospel  of  Christ  is  a  gospel  of  peace,  I  Tim.  2:1,  2.  Lead  a  quiet,  peaceful 
life,  good  and  acceptable  in  the  sight  of  the  Savior. 

1.  To  the  ministry:  that  they  be  ensamples  of  the  flock,  that  they 
preach,  teach  and  exemplify,  reprove,  rebuke  and  exhort  with  all  long- 
suffering  and  doctrine  (II  Tim.  4:3-4)  and,  where  needed,  to  discipline  in 
the  spirit  of  love  and  meekness;  that  in  the  line  of  dress  they  wear  the 
regulation  plain  coat  and  avoid  all  outward  ornamentation,  that  they  en- 
courage the  plain  coat  and  modest  apparel  with  no  uncertain  sound. 

79 


The  Ephrata  Cloister 

2.  To  the  brethrien:  that  they  submit  themselves  to  the  Word  of  God 
and  to  them  that  watch  for  their  souls  as  they  that  must  give  account.  The 
fashionable  neckties,  ornamental  chains,  studs,  rings  or  other  jewelry,  not 
in  harmony  with  the  aforesaid  scriptures,  and  are  to  be  refrained,  as  well 
as  all  other  changing  follies,  fashions  in  attire,  cutting  and  combing  the 
hair  to  the  latest  styles,  etc. 

To  the  sisters:  that  they  read  the  above  Scriptures  in  the  fear  of  God. 
That  in  the  line  of  dress  they  adhere  to  the  plain  cloth  bonnet,  fastened  with 
strings,  (not  hatpins)  for  summer  protection,  and  to  the  plain  hood  or  bon- 
net for  winter,  that  costly  silks,  laces,  embroideries,  low  cut  or  unbecoming 
short  dresses,  short  sleeves,  transparent  fabrics  that  give  an  immodest  ap- 
pearance, also  jewelry  in  the  line  of  wearing  gold,  pearls,  rings,  bracelets, 
broaches,  pins,  chains,  wrist  watches  and  all  outward  ornamentation  be 
avoided.  That  our  sisters  should  part  their  hair  in  the  middle,  comb  it  flat 
and  put  it  up  in  a  becoming  way,  to  wear  the  devotional  covering,  which 
should  be  of  proper  size,  so  as  to  be  kept  on  the  head,  and  be  readily  seen 
answering  the  purpose  for  which  it  is  intended  and  not  so  as  to  bring  re- 
proach to  the  cause  of  Christ.     Lastly, 

To  the  brotherhood  in  general:  that  we  so  live  as  to  promote  the  spirit 
of  unity  of  the  body  of  Christ  and  in  example  and  teaching  uphold  the 
Bible  principles  on  the  subject  of  simplicity  and  non-conformity,  in  all 
things  being  a  light  to  the  world,  ever  pointing  to  the  fact  that  we  are 
strangers  and  pilgrims  here  and  that  we  seek  a  city  whose  builder  and 
maker  is  God. 

They  practice  the  golden  rule,  and  are  of  a  quiet,  unobtrusive  nature, 
quick  to  sympathize,  rather  sunny  in  disposition,  not  boisterous  in  laughter, 
try  to  understand  others,  lend  a  hand  and  material  help  when  possible, 
looking  for  the  best  in  others,  are  loth  to  believe  bad  reports  or  hearsay, 
don't  recite  their  own  worries,  in  public  don't  preach  what  they  think,  but 
what  they  believe,  and  admonish  the  practice  thereof.  "Bearing  all  things, 
hoping  all  things,  and  enduring  all  things." 

Few  if  any  of  these  Early  Sectarians  are  punished  by  getting  to  our 
jails,  none  if  any  are  found  in  our  almshouse  and  the  writer  never  saw  one 
of  them  in  our  insane  asylum. 

The  lesson  most  impressive  from  this  glimpse  into  the  lives  of  our  Early 
Sectarians,  looking  at  perils  and  hardships  endured,  to  the  writer,  means 
unselfish  labors  for  posterity  having  built  on  the  solid  rock  of  sound  moral- 
ity and  religion,  acting  in  faith,  living  with  hope,  and  practicing  charity; 
showing  by  their  aims,  culture,  purposes,  ideals  and  achievements,  the  high- 
est, noblest  and  most  adorable  types  of  real  manhood  and  womanhood, 
leaving  to  us  a  magnificent  heritage. 

Will  we  emulate  them  to  the  utmost  of  our  ability,  by  sturdiness  of 
character,  by  devotion  to  faith,  by  being  real  Christians? 

They  learned  in  Prussia  that  religion  ceases  to  be  religion  in  proportion 
as  it  is  forced.    They  have  studied  in  detail  that 

"There  is  no  such  good  soil  anywhere  to  be  found  for  the  growth  of  the 
seeds  of  hypocrisy  as  that  furnished  by  a  state-enforced  religion.  He  who 
counts  himself  an  acceptable  servant  of  God  because  of  his  observance  of 
religious  regulations  made  and  enforced  by  the  state,  has  not  learned  the 
first  principles  of  the  kingdom  of  Christ.  The  gospel  of  that  kingdom  is 
not  thus  proclaimed,  and  no  such  organization  was  ever  commissioned  of 
heaven  to  give  it.  Men  are  not  to  be  made  good  by  statute.  No;  but  men 
can  be  made  civil  by  law,  and  that  is  the  province  of  civil  law.  The  state 
can  only  deal  with  those  things  of  civil  character.  Those  things  which  are 
religious  and  pertain  to  the  consciences  of  men,  are  wholly  outside  the 
jurisdiction  of  the  state.    Let  this  distinction  be  clearly  drawn. 

80 


Our  Early  Sectarians 

"God  requires  of  every  man  obedience  and  worship.  Each  must  obey  for 
himself;  each  must  worship  for  himself.  No  man  has  authority  from  God 
to  delegate  those  duties  to  another.  Neither  has  any  man  authority  from 
God  to  require  another  to  obey  God  in  the  manner  he  thinks  that  other 
ought  to  obey,  or  to  worship  God  in  the  manner  he  believes  that  other 
ought  to  worship.    Liberty  in  these  matters  is  the  foundation  of  all  liberty. 

"Compulsion  is  no  part  oi  the  gospel  of  Christ.  He  who  can  not  be 
drawn  to  the  service  of  Christ  by  the  love  of  Christ  and  the  beauty  of  his 
character,  can  not  be  driven  to  acceptable  service  through  human  laws  and 
human  punishments. 

"The  church  proclaims  her  lack  of  love  and  divine  power  whenever  she 
seeks  to  carry  on  her  work  by  coercion  and  the  power  of  the  state. 

"The  utmost  that  severity  can  do  is  to  make  men  hypocrites;  it  can 
never  make  them  converts. 

"When  the  church  goes  into  politics  you  can  expect  politics  to  go  into 
the  church. 

"Should  he  [the  ruler]  persecute  his  obedient,  loyal  subjects,  on  any 
religious  account,  this  is  contrary  to  all  law  and  right;  and  his  doing  so 
renders  him  unworthy  of  their  confidence,  and  they  must  consider  him  not  a 
blessing  but  a  plague." — Adam  Clarke,  on  Romans  13. 

Georoe  Washington  on  Religious  Liberty 

To  the  Quakers,  in  October,  1789,  George  Washington  said: 

"Government  being,  among  other  purposes,  instituted  to  protect  the 
persons  and  consciences  of  men  from  oppression,  it  certainly  is  the  duty  of 
rulers,  not  only  to  abstain  from  it  themselves,  but,  according  to  their  sta- 
tions, to  prevent  it  in  others. 

"The  liberty  enjoyed  by  the  people  of  these  States,  of  worshiping  Al- 
mighty God  agreeably  to  their  consciences,  is  not  only  among  the  choicest 
of  their  blessings,  but  also  of  their  rights." — Sparks's  "Writings  of  George 
Washington"  Vol.  XII,  page  168. 

George  Washington,  replying  to  congratulations  of  the  Baptists  in  Vir- 
ginia on  his  election  to  the  presidency,  in  May,  1789,  said: 

"If  I  could  have  entertained  the  slightest  apprehension  that  the  consti- 
tution framed  in  the  convention,  where  I  had  the  honor  to  preside,  might 
possibly  endanger  the  religious  rights  of  any  ecclesiastical  society,  certainly 
I  would  never  have  placed  my  signature  to  it;  and  if  I  could  now  conceive 
that  the  general  government  might  ever  be  so  administered  as  to  render  the 
liberty  of  conscience  insecure,  I  beg  you  will  be  persuaded,  that  no  one 
would  be  more  zealous  than  myself  to  establish  effectual  barriers  against 
the  horrors  of  spiritual  tyranny,  and  every  species  of  religious  persecution. 
For  you  doubtless  remember  that  I  have  often  expressed  my  sentiments, 
that  every  man,  conducting  himself  as  a  good  citizen,  and  being  accountable 
to  God  alone  for  his  religious  opinions,  ought  to  be  protected  in  worshiping 
the  Deity  according  to  the  dictates  of  his  own  conscience." — Id.,  Vol.  XII, 
p.  155. 

To  the  New  Church,  Baltimore,  January,  1793,  George  Washington  said: 

"We  have  abundant  reason  to  rejoice,  that,  in  this  land,  the  light  of 
truth  and  reason  has  triumphed  over  the  power  of  bigotry  and  superstition, 
and  that  every  person  may  here  worship  God  according  to  the  dictates  of 
his  own  heart." — /(/.,  Vol.  XII,  page  SO4. 

These  sectarians  accept  Thomas  Jefferson  when  he  says  "Among  the 
most  inestimable  of  our  blessings  is  that  of  liberty  to  worship  our  Creator 
in  the  way  we  think  most  agreeable  to  His  will — a  liberty  deemed  in  other 
countries  incompatible  with  good  government  any  yet  provided  by  our  ex- 
perience to  be  its  best  support." 

81 


THE  OLD  CLOISTER  AT  EPHRATA,  PA. 

By  Louisa  A.  Weitzel 

'Twas  October,  dreamy,  tender,  all  the  land  was  bathed  in  splendor, 
And  our  hearts  did  melt  within  us  as  we  loitered  by  the  way 
O'er  the  old  stone  bridge  we  wandered  and  half  audibly  we  pondered 
How  a  million  feet  had  passed  it  ere  we  saw  the  light  of  day. 

Soon  we  reached  a  stile  and  climbing  landed  in  green  clover 
Carpeting  the  field  surrounding  buildings  men  come  far  to  see. 
Here  they  lived,  the  old  and  sainted  Brethren  history  has  painted, 
In  their  simple  lives  and  labors,  in  their  rare  old  piety. 

As  they  reared  the  quaint,  high  gables  naught  cared  they  for  lettered  fables 
But  the  glory  of  the  Highest  whom  their  daily  walk  adored. 
Hence  these  temples  more  enduring,  to  the  pious  more  alluring, 
Built  they  than  Old  World  cathedrals  in  their  splendor  can  afford. 

As  we  passed  through  narrow  doorways,  as  we  trod  the  firm,  hard  floorways, 
Paced  the  narrow  halls  and  entries  and  each  bare  and  cell-like  room 
Oft  we  seemed  to  see  the  stately  Sisters  passing,  prim,  sedately. 
Kneeling  in  the  chapel,  working  at  the  distaff  or  the  loom. 

And  we  wondered  if  they  hovered,  by  kind  Providence  empowered, 
In  those  dim  and  low  ceiled  chambers,  once  so  dear  to  them  of  yore, 
Curious,  too,  to  see  the  zealous — and,  perhaps  a  little  jealous 
Of  these  desecrating  fingers — linger  o'er  their  work  to  pore. 

Did  they  revel  in  the  beauty  of  kind  Nature  or  did  duty 

Chain  them  to  their  tasks  more  closely  than  we  heirs  of  later  date? 

Artist  souls  felt  no  repression,  see  we  by  their  own  confession. 

In  the  charts  and  books  they  left  us,  spared  as  yet  by  time  and  fate. 

All  around  is  changed  and  changing,  as  each  wanderer  sees  found  ranging 
'Round  the  weather-beaten  structures,  which  alone  unchanged  remain. 
And  those  pictured  forms  uncanny  of  the  Sisters  few,  if  any, 
Scenes  familiar  would  discover,  if  to  life  returned  again. 

One  thing  only  changes  never;  for  the  human  heart  forever 

Find  we  in  all  times  and  places  beating  to  the  same  old  tune; 

And  the  same  old  joys  and  sorrows,  yesterdays  and  same  to-morrows 

Share  we  with  those  ancient  Brethren,  like  the  changes  of  the  moon. 

Virtue,  too,  is  found  not  only  grown  in  sheltered  cloisters  lonely. 
But  it  blooms  wherever  shineth  God's  free  sunshine  o'er  the  land. 
Yea,  we  find  it  in  all  ages,  in  this  old  world's  passing  stages. 
Cloistered  halls  may  fall  and  crumble,  but  His  kingdom  still  shall  stand. 

— From  "A  Quiver  of  Arrows,"  a  book  of  poems  by  the  author. 


84 


Date  Due 


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Souvenir  book  of  the  Ephrata  cloister; 


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